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Connecting With My Quran: A Pre-Ramadan Series – [Part II] Reciting, Reflecting, And Understanding The Quran

19 February, 2025 - 21:34

[Connecting With My Quran is a MuslimMatters pre-Ramadan series to help set the foundation for building your relationship with the Quran, as we get closer to Ramadan inshaAllah. Read Part 1 here]

Reading and reciting the Qur’an

Reading and reciting the Qur’an is the primary means of communication with Allah subḥānahu wa ta'āla (glorified and exalted be He). It also cleanses our hearts and helps us become good Muslims specifically, and good human beings in general. This means that if we are not reading the Qur’an on a regular basis, we are certainly jeopardizing our success in this world and the Hereafter.

Despite our hectic routines, we should always strive to make some time for the Qur’an. Even if it is one verse, a rukūʿ, or a single page, strive to make a constant attempt to maintain your daily connection with Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Book by reading and reciting it.

Reciting the Qur’an on a daily basis brings forth excellent rewards for the person who recites it. Even reciting a single letter of the Qur’an carries immense rewards. Yes! You read that right: you need not read one sūrah, one āyah, or one word; in actual fact, you will start accruing the award for the recitation of each letter from the Qur’an’s verses.

ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her) reported on the authority of the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), “Whoever recites a letter from Allah’s Book, then he receives the reward from it and the award of ten the like of it. I do not say that Alif Lām Mīm is a letter, but Alif is a letter, Lām is a letter, and Mīm is a letter.” [al-Tirmidhī, Vol. 5, Book 42, Hadith 291]

The Qur’an contains numerous verses that provide contentment and assistance when recited. Reciting such verses in times of difficulty and stress will provide relief and strength such that one will have the moral strength to face and overcome the world’s problems and challenges. Additionally, reciting the Qur’an every day will alleviate oneself of any worries and unnecessary stress and amplify their will to fight against any obstacle in their path to upholding the true faith. The Qur’an is the spring of the believer, just as rainfall is the spring of the Earth. The Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also used to recite the Qur’an as a form of medication.

When he was ill, he would recite the Qur’an on himself, as was narrated by ʿĀ’ishah raḍyAllāhu 'anha (may Allāh be pleased with her). By reciting the Qur’an daily, the love of Allah subḥānahu wa ta'āla (glorified and exalted be He) increases at a commensurate level. Because everything written in the Qur’an is directly from Allah subḥānahu wa ta'āla (glorified and exalted be He), this naturally means that reciting His Words and following His given Orders regularly will bring us closer to Him and provide a strong foundation for us to enter Paradise. It is for this very reason that the believers attain their inner peace and solace through remembering Allah subḥānahu wa ta'āla (glorified and exalted be He). In addition, the best form of remembrance is reading the Qur’an. Every verse in the Qur’an serves as a special form of dhikr (remembrance) of the divine. But not every dhikr serves as Qur’an. With inner peace, you will not face any complications towards managing the crisis of this testing world.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) enable us to read and recite the Qur’an with sincerity and deep understanding. Āmīn!

It will be said to the companion of the Qur’an, as narrated in an authentic hadith: “Recite and rise in status as you used to recite in this world, and your position will be at the last verse you recite.” [Abū Dāwūd and al-Tirmidhī]

 

 

“and recite the Qur’an clearly with tartīl (in a distinct and measured tone)” [Surah al-Muzzammil; 73:4]

Reflecting upon the Qur’an

One of the miracles observed when reflecting upon the sacred Quranic text is that the reciter often finds that it is as if Allah subḥānahu wa ta'āla (glorified and exalted be He) delivers to them the exact solutions to their current problems in life, that is, by making them reflect upon the very verses that provide the answers that they are currently seeking.

For many Muslims in the world, it is unfortunate to find that the greatest barrier between soulful, contemplative, and insightful reflection upon the Qur’an is their ignorance of the Arabic language. Because they cannot understand the words of the Qur’an directly, they need translations to understand it; even though the blessed Arabic words of the Qur’an have a soothing effect on their souls when they recite it in a spirited and melodious tone, they are unable to reach a higher level of contemplation owing to the language barrier.

But at this point, one might ask: “Why do I even need to contemplate upon the Qur’an? Is it not sufficient that I am acting upon the primary obligations of Islam?” The answer to this query is that pondering upon the Qur’an increases one’s faith, allows one to attain spiritual proximity to Allah subḥānahu wa ta'āla (glorified and exalted be He), and allows a believer to develop an inner eye through which they are able to see the reality of things – clearly and truly – as they really are.

They can ultimately identify and understand the inner realities of life, and the definite causes of events that occur around the world, that is, in a much clearer way than those Muslims who fail to recite and ponder upon the Qur’an. One of the sweetest fruits of pondering deeply upon the Qur’an – especially when one recites it during the voluntary late-night prayer of tahajjud, is the trembling and softening of the heart that is then accompanied by hot tears that gush forth from the eyes; such a process causes the reciter to feel incredibly close to Allah subḥānahu wa ta'āla (glorified and exalted be He) via a deeply moving emotional sensation, as well as an enormously gratifying spiritual experience that cannot be adequately described in words!

To sum it up in another way, pondering effectively upon the Qur’an enables some of its verses to come alive, such that it becomes as if you can see them right before your eyes, especially the graphically described scenes of the burning torments of the Hellfire, or the blissful descriptions of the blessings of Paradise.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) allow us to truly reflect upon the Qur’an and become better Muslims. Āmīn!

“Allah said, ‘Then do they not reflect upon the Qur’an, or are there locks upon (their) hearts?’” [Surah Muhammad; 47;24]

Umm Salamah raḍyAllāhu 'anha (may Allāh be pleased with her) reported:

“The Prophet Muhammad would break down his recitation of Sūrah al-Fātiḥah and would pause at the end of each āyah.” [Abū Dāwūd 4001]

Understanding the Qur’an

Understanding the Qur’an is vital, since that is how we can internalize its meanings, laws, and goals, while also applying its teachings in one’s practical life by contemplating upon the verses and trying to understand them through the general context of the chapters. When we truly attempt to comprehend the Qur’an, our connection with Allah subḥānahu wa ta'āla (glorified and exalted be He) deepens and our hearts become more spiritually engaged.

This section aims to illustrate the importance of understanding Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Words. It is insufficient for us to simply recite or memorize the sacred Book. To have a deep and fulfilling connection with the Qur’an, we must make a sincere attempt to learn the Arabic language – focusing on its syntax and general vocabulary as much as possible – and try to understand the key themes and messages found within Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Book.

One can truly apply the teachings of the Qur’an better when one tries to understand it and ponder on its meanings. Abū ʿAbd al-Raḥmān al-Sulamī said, “We were informed by those who used to teach us the Qur’an, namely ʿUthmān ibn ʿAffān, Ibn Masʿūd, and others, that they would learn ten verses at a time from the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and they would not go beyond them until they had learnt the knowledge and practical teachings ingrained within them. They ultimately said, ‘As such, we learnt the Qur’an along with its knowledge and application at the same time.’”

By the same token, a person can incorporate some time in their daily schedule to read the Qur’an in its original Arabic as well as its translation in whichever language he feels comfortable with and then continue underlining the verses which he could incorporate or include in his or her life. That would be a very effective way of applying the knowledge of the Qur’an in one’s life. But unfortunately, people currently are of the supposition that they have fulfilled the rights of the Qur’an by reading it without even understanding the real purpose of its revelation to begin with. It is a huge loss to spend our entire lives without making any sincere effort to understand the true message of the Qur’an by not giving its original language its due right.

May Allah subḥānahu wa ta'āla (glorified and exalted be He) allow us all to truly make an effort to understand the meanings of the Qur’an. Āmīn!

“And We have certainly made the Qur’an easy to remember. So is there anyone who will be mindful?” [Surah al-Qamar; 54;40]

[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]

 

Related:

From The Chaplain’s Desk: Engage With The Quran

Practical Ways To Improve Your Quran Reading. Starting This Ramadan!

The post Connecting With My Quran: A Pre-Ramadan Series – [Part II] Reciting, Reflecting, And Understanding The Quran appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 22

18 February, 2025 - 12:30
Reading Time
  • Summary Transcript: ~25 minutes
  • Full Transcript: ~4 minutes
Learning Objectives
  • Understand the different types of fasting in Islam, including obligatory and voluntary fasts.
  • Identify and describe virtuous days for voluntary fasting and the rewards associated with each.
  • Explain the significance of fasting during the six days of Shawwal, the day of Arafah, and Ashura.
  • Recognize the recommended weekly and monthly fasting practices, such as fasting on Mondays and Thursdays and during the “white days.”
  • Describe the fast of Prophet Dawud, its unique characteristics, and why it is considered the most balanced and virtuous.
  • Explain the ethical principles of mindful speech in Islam and the importance of speaking only good or remaining silent.
  • Understand the accountability of our words, as recorded by angels, and the potential consequences of careless or excessive speech.
  • Learn the importance of remembering Allah in social gatherings to avoid regret and ensure blessings.
  • Develop self-discipline through fasting and mindful speech to strengthen one’s relationship with Allah.
  • Apply a balanced approach to worship that considers personal well-being and sustainable practices.
Class Summary

Fasting and mindful speech are two powerful tools that deepen one’s connection to Allah and foster personal growth. Drawing from the teachings of Imam Ibn Qudamah, this post explores the different types of fasting, the significance of virtuous days, and the ethics of speech.

Types of Fasting: Obligatory and Voluntary

In Islam, fasting can be obligatory or voluntary. Obligatory fasts include Ramadan, making up missed days, and specific acts of atonement. Voluntary fasts, Sawm al-Tatawwu’, bring reward without liability if missed, allowing believers to engage in an additional layer of spiritual practice.

Virtuous Days for Voluntary Fasting

Certain days of the year carry heightened spiritual value and reward, such as the six days of Shawwal after Ramadan, the day of Arafah (9th of Dhul-Hijjah), and Ashura (10th of Muharram). These days present believers with opportunities to increase their rewards and seek closeness to Allah. Weekly fasting on Mondays and Thursdays and the monthly “white days” (13th, 14th, and 15th of each lunar month) are also encouraged, each aligning one’s heart with patience, gratitude, and remembrance of Allah.

The Fast of Prophet Dawud: The Ideal Balance

The Prophet Muhammad, peace be upon him, described the alternating fast of Prophet Dawud—one day on, one day off—as the most balanced and rewarding. This pattern allows for consistent worship while preserving physical strength. By alternating fasting with eating, one practices both patience and gratitude, strengthening self-discipline.

The Ethics of Speech: Speak Good or Remain Silent

In addition to fasting, speaking mindfully is critical for spiritual refinement. The Prophet, peace be upon him, taught, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” Every word we speak is documented, and excessive or careless speech can lead to regret on the Day of Judgment. Choosing to speak only when it benefits oneself or others helps keep the heart soft and aligned with Allah’s remembrance.

Avoiding Regret: Remember Allah in Gatherings

When gathering with others, remembering Allah even briefly prevents gatherings from becoming sources of regret. The Prophet, peace be upon him, warned that gatherings without mention of Allah or sending blessings upon the Prophet resemble gatherings around the carcass of a donkey. Ensuring each gathering includes a few moments of dhikr transforms it into a source of blessing.

Conclusion

Both fasting and mindful speech are means of drawing closer to Allah and cultivating self-discipline. By fasting during virtuous days, choosing balanced patterns like that of Prophet Dawud, and observing restraint in speech, believers can fortify their faith and live in remembrance of Allah. May we all strive to apply these practices, achieving a life enriched with spirituality and self-awareness.

Full Transcript Introduction and Opening Du’a

Alhamdulillah Rabbil Alameen. Salallahu wa sallam wa baraka nabiyyana Muhammadin wa ala alihi wa sahbihi wa sallam taslim min kathira thimma ma ba’d. We welcome you back to our Tafsir classes from the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhajil Qasidin. Tonight we are discussing section three on the voluntary fast, Sawm al-Tatawwu’ — the secrets of voluntary fasting.

Observing Voluntary Fasting (Sawm al-Tatawwu’)

When you fast voluntarily, how should you observe that? What kind of intention and spirit should you bring with you? Let’s hear from Imam Ibn Qudamah, insha’Allah tabaraka wa ta’ala. Bismillah wa alhamdulillah wa salatu wa salamu ala Rasulillah salallahu alaihi wa sallam.

Categories of Fasting

The author, Imam Ibn Qudamah, rahimahullah, says: “As for the voluntary fast, Sawm al-Tatawwu’, preference is established for fasting on certain virtuous days, Ayyam al-Fadilah.” Imam Ibn Qudamah, rahimahullah, mentions that we have multiple categories of fasting. We have Sawm al-Faridah, the obligatory fast, such as Ramadan. What else would be considered obligatory? Al-Qadha—making up a missed fast. When you make up a day of Ramadan, that is also considered obligatory. A third category is Kaffarat—expiation for sins. If, for example, you break an oath, making up that fast becomes obligatory.

What is the significance of an obligatory fast? Obligatory fasting means you must fulfill it. You are rewarded for doing it and considered sinful if you don’t. Abandoning an obligatory act incurs punishment, while fulfilling it brings reward.

The Difference Between Obligatory and Voluntary Fasting

Now, regarding Nafl or Tatawwu’ fasting: if you perform it, you gain reward, but if you don’t, there’s no sin and no liability. That’s the main difference between wajib (obligatory) and mustahab (recommended). Any fast that must be done has both reward and punishment attached to it, but a voluntary fast carries no liability if missed.

The Virtuous Days for Voluntary Fasting

Imam Ibn Qudamah, rahimahullah, explains that certain times increase the reward for Sawm al-Tatawwu’, as these times are more desirable. Such days, called virtuous days, intensify and magnify rewards. He provides examples: fasting the six days of Shawwal after Ramadan, fasting on the day of Arafah, fasting on Ashura, and fasting the first ten days of Dhul-Hijjah and Muharram.

Mistranslation of “First Six Days” of Shawwal

A mistranslation appears here in the text. It says “the first six days of Shawwal.” In the Arabic text before me, it actually says “six days of Shawwal after the month of Ramadan.” There is no requirement that they be the first six days of Shawwal. These six days do not need to be consecutive or from the start of Shawwal. Any six days within Shawwal will fulfill the recommendation. Some scholars do suggest fasting them right after Eid, saying it’s preferable, but this is not obligatory. How often are you required to fast six days of Shawwal? Once a year.

Fasting on the Day of Arafah and Ashura

He continues, discussing fasting on the day of Arafah, which is the 9th of Dhul-Hijjah, right before the Hajjaj gather in Mecca to perform the Hajj rituals. Ashura is the 10th of Muharram. Then, Wa-Ashur Dhul-Hijjah, which refers to the ten days of Dhul-Hijjah collectively, though you don’t actually fast on the Eid day itself, only on nine days.

Some scholars debate whether fasting these full nine days is essential or if fasting some is enough. But since the Prophet, salallahu alaihi wa sallam, stated that there are no better days for good deeds than these ten, scholars deduce that fasting among them is highly virtuous. This includes the day of Arafah specifically.

Fasting in the Sacred Month of Muharram

Imam Ibn Qudamah also touches on fasting in al-Muharram, the sacred month. In Surah At-Tawbah, Allah designates four sacred months in the lunar calendar. Before Islam, Arabs regarded these as times of peace when fighting was prohibited so people could safely prepare for Hajj. Islam upheld the sanctity of these months, even though Arabs sometimes manipulated the months according to their interests.

When the Prophet, salallahu alaihi wa sallam, mentioned Muharram, was he referring only to the first month of the lunar year or to all four sacred months? Three sacred months are consecutive—Dhul-Qa’dah, Dhul-Hijjah, and Muharram—and one, Rajab, stands alone as the seventh month. There are differing opinions on whether fasting in Muharram means only the first month or any of the sacred months. Many scholars argue it’s the first month specifically, but others say fasting in any sacred month is beneficial.

Other Times to Fast: Monthly, Weekly, and Daily Fasts

He moves on to monthly fasting. Some fasts occur every month, such as fasting a few days at the start, middle, and end of the month. Ibn Qudamah explains that it’s better to fast on the three “white days”—the 13th, 14th, and 15th of each lunar month. Why are they called the white days? The full moon illuminates the night like daylight, making it possible to read or write by moonlight alone, a luxury lost today due to urban light pollution.

Ibn Qudamah also mentions weekly fasts, such as fasting on Mondays and Thursdays. The Prophet, salallahu alaihi wa sallam, practiced this, explaining that these are the days when deeds are presented to Allah. The angels who record our actions take shifts; one set goes up with their records at the end of each shift. The Prophet said he liked his deeds presented to Allah while he was fasting. This act of weekly fasting, he taught, was beloved to Allah, who said, “The son of Adam’s deeds are his, except for fasting, which is done for Me, and I shall reward him for it.”

If you cannot fast weekly, fasting the three middle days of each lunar month—13th, 14th, and 15th—is also meritorious. If even this is too much, seek out specific, virtuous days to fast throughout the year.

The Virtue of the Fast of Prophet Dawud

Then there is the daily fast. The Prophet, salallahu alaihi wa sallam, described the most virtuous fast as the fast of Prophet Dawud, who fasted every other day. He said, “The best type of fast is Dawud’s fast—one day on, one day off.” This alternation ensures a balance between fasting and regular sustenance, preventing physical weakness from fasting every day. Who can maintain this? Perhaps some in cooler climates, but for those living in regions with intense summers, fasting every other day is challenging. Yet, the more hardship endured for Allah, the greater the reward.

Imam Ibn Qudamah outlines three reasons the fast of Dawud is most virtuous. First, it is just to the soul, allowing it a share of both fasting and eating. It balances the nafs’s rights, providing both worship and rest, which is fair. Second, the alternation of days resembles iman, which consists of thankfulness and patience. When you fast, you practice patience; when you eat, you show gratitude. Third, it trains the nafs, ensuring it doesn’t grow complacent by staying in one condition for too long. You teach it both to restrain and to indulge appropriately.

Fasting Continuously and the Prohibition on Certain Days

Imam Ibn Qudamah also addresses daily fasting, noting that continuous fasting every day is discouraged. Abu Qatada reported that Umar once asked the Prophet, salallahu alaihi wa sallam, about fasting every day. The Prophet replied that fasting every day isn’t counted as fasting. Scholars interpret this to mean that fasting every day, including days when fasting is forbidden, is discouraged. The forbidden days are the two Eids and the three days of Tashreeq following Eid al-Adha. As long as these are avoided, fasting other days is acceptable. However, the Prophet emphasized that the best fast is that of Dawud—every other day.

Diverse Forms of Worship and Individual Capacity

Some Companions, like Abdullah Ibn Mas’ud, preferred other acts of worship over fasting. Ibn Mas’ud fasted little, saying, “When I fast, I grow weak in my prayer, and I prefer the prayer over the optional fast.” Each worshipper is unique, and Imam Ibn Qudamah concludes that the best form of worship is that which brings you closest to Allah. Whether fasting, praying, or giving charity, find an act of worship you can consistently and secretly perform as your connection to Allah. This can be your “secret worship” with Allah, unknown to anyone else.

May Allah grant us the ability to engage in worship that brings us closer to Him.

The Significance of Speech: Choosing Words Wisely

Tonight, insha’Allah, we’re going to continue from where we left off last week. We discussed Hadith 15, which has three main points that need further elaboration.

The hadith states that the Messenger of Allah, peace be upon him, said: “Whoever has Iman in Allah and the Last Day, let him speak well or remain silent. Let whoever has Iman in Allah and the Last Day generously honor his neighbor. Let whoever has Iman in Allah and the Last Day generously honor his guest.”

Importance of Restraining the Tongue

Last week, we discussed the value and importance of speaking good and the significance of restraining one’s tongue. Today, insha’Allah, we’ll continue from what Imam Ibn Rajab started explaining, on page 217, where he comments on this hadith. He says:

“His words, ‘Let him speak well or remain silent,’ is a command to speak well and to remain silent about anything besides that which is good. This shows that there is no speech that should be equally spoken or kept unsaid. Either it is good, so it is commanded to say it, or it is not good, and it is commanded not to say it.”

This means that there is no statement that is both good and bad to say at the same time. If something is good, you should say it. If it is bad, you should remain silent. There’s no case where it’s better to both say and not say something. He’s going to explain further.

The hadith of Mu’adh and of Umm Habiba show this principle. Ibn Abi Dunya narrates the hadith of Mu’adh. In this hadith, the Prophet, peace be upon him, says to him, “Mu’adh, may your mother be bereft of you! Do you say anything that it is reckoned to be in your favor or against you?” And Allah, exalted is He, says in the Qur’an:

“When the two receivers receive (him), one sitting on the right and the other on the left. Not a word does he utter except that there is an observer ready [to record].” (Qur’an 50:17-18)

The Accountability of Our Speech and Actions

In this hadith, Mu’adh, may Allah be pleased with him, is shocked and asks, “Are we going to be held accountable for what we say?” The Prophet, peace be upon him, expresses surprise at Mu’adh’s question, replying, “What are you talking about? What throws people in Jahannam on their faces more than the harvest of their tongues?” People say things they think are light, but the evil of those words goes beyond their intentions, especially in today’s world with the internet. A single statement can spread around the world, causing harm and vice on a large scale.

Now, about the two angels, Al-Mutlaqiyan. There’s some discussion about whether these angels sit on your shoulders or if they’re metaphorically recording actions. Are the angels physically sitting on the right and left sides? We know that in cartoons we’ve seen them depicted this way, but real life is not like cartoons. These expressions are metaphoric, illustrating that each angel has a specific duty: the one on the right records good actions, while the one on the left records wrong actions. They are metaphorically poised, ready to document everything you say and do, like Allah tells us in this ayah.

Are All Words Recorded?

There is a disagreement among scholars on whether the angels record everything we say or only words that have significance for reward or punishment. One group says the angels document every single word, including “I ate,” “I drank,” “I went,” “I came,” until Thursday when all our words and deeds are shown to Allah. Then, everything that deserves reward or punishment is kept, and the rest is discarded.

Ibn Abbas held this view, and he would recite the verse:

“Indeed, over you are appointed angels, keeping watch, noble and recording; they know whatever you do.” (Qur’an 82:10-12)

The meaning is that angels document everything initially, but before they take these records up to Allah, they conduct an “audit.” If you repented for something, it’s erased. If you made du’a, any sin related to it might be forgiven. So, alhamdulillah, we have a chance to rectify matters between Mondays and Thursdays. In the end, they keep only what’s worth recording for accountability.

Example of “May the Donkey Perish”

In one narration, a man once said, “May the donkey perish!” The angel on the right side said, “That is not a good action that I should write.” The angel on the left said, “It is not a wrong action that I should write.” Then Allah revealed to the angel on the left, “Anything which the angel on the right leaves out, record it.” So, “May the donkey perish” was recorded as a wrong action. This teaches us that if something isn’t good, it leans toward being bad and is therefore worth avoiding.

Some scholars argue that whatever is not a good action is, by default, a wrong action, even if it doesn’t carry punishment. Certain wrong actions might not incur punishment directly but might bring regret in the Hereafter for the time wasted. This regret itself is a form of punishment. For example, spending two hours watching something neutral, like National Geographic, might not be sinful, but on the Day of Judgment, you might regret not spending that time in dhikr or other beneficial activities.

Remembering Allah in Gatherings

The Prophet, peace be upon him, advised that people should remember Allah in gatherings. If they stand from a gathering where they did not remember Allah, they are as if they got up from eating the dead body of a donkey, and it will be a source of regret for them. This is a scary thought, as we often spend time in gatherings—family events, parties, and social outings—without mentioning Allah even once. Some gatherings may even skip salat entirely. The Prophet, peace be upon him, said that such gatherings bring regret, like getting up from the corpse of a donkey.

Imam Ahmad, Abu Dawood, and Nisa’i narrated a hadith from Abu Huraira, where the Prophet, peace be upon him, said, “Any people who stand up from a gathering in which they did not remember Allah, stand up from something like the corpse of a donkey, and it will be a source of regret for them.”

Restraining Speech and Avoiding Excessive Talking

If you must speak, it is better to speak only what is good or necessary. Ibn Mas’ud, may Allah be pleased with him, advised against excessive speech, saying that it leads to many mistakes, which then lead to wrong actions, potentially placing a person in the Fire. Excessive speech can also harden the heart, as mentioned in a hadith of Ibn Umar: “Do not speak a lot without the remembrance of Allah, because a great deal of talk without remembrance hardens the heart, and the people who are furthest from Allah are those with hard hearts.”

So, if we speak, our speech should be of four kinds: remembering Allah, reciting Qur’an, asking a question about knowledge, or discussing something necessary for this world. We often speak much more than this, which means we need to be careful and evaluate the quality of our speech. Excess speech without purpose can be damaging, even if not sinful.

We are also warned not to feel invincible or self-sufficient due to wealth. Umar ibn al-Khattab, may Allah be pleased with him, once advised that whoever speaks a lot makes a great many mistakes, leading to a large number of wrong actions, ultimately bringing a person closer to Hellfire.

Conclusion: Speak Good or Remain Silent

Therefore, we should balance our speech and silence. Some scholars say remaining silent is better, as it guarantees protection from liability. However, others say that speaking good is better because it not only benefits oneself but also those around them.

May Allah make our gatherings gatherings of khair, filled with the remembrance of Allah and salawat upon the Prophet, peace be upon him. May Allah make us among those who listen to the speech and follow the best of it.

Q&A
  1. What are the two main types of fasting in Islam?
    • Obligatory (Sawm al-Faridah) and voluntary (Sawm al-Tatawwu’).
  2. Which fasts are considered obligatory?
    • Ramadan, making up missed days (Qadha), and expiation fasts (Kaffarat).
  3. Name some specific days or periods considered especially virtuous for voluntary fasting.
    • Six days of Shawwal after Ramadan, day of Arafah (9th of Dhul-Hijjah), Ashura (10th of Muharram), Mondays and Thursdays, and the three white days of each lunar month (13th, 14th, and 15th).
  4. How are the “white days” connected to the lunar cycle?
    • They occur on the 13th, 14th, and 15th of each lunar month during the full moon, when nights are brightest.
  1. What is unique about the fast of Prophet Dawud?
    • He would fast every other day, alternating between fasting and eating.
  2. Why is the fast of Prophet Dawud considered the most virtuous?
    • It balances worship with physical well-being, practices patience and gratitude, and trains the soul without overburdening it.
  1. According to the Prophet Muhammad, peace be upon him, what should one do if they cannot speak well?
    • Remain silent.
  2. Why is speaking mindfully important in Islam?
    • Every word is recorded by angels, and careless speech can lead to regret on the Day of Judgment.
  3. What are the four types of beneficial speech mentioned in the text?
    • Remembering Allah, reciting the Qur’an, asking questions about knowledge, and discussing necessary matters for worldly needs.
  1. What is the consequence of attending gatherings where Allah is not mentioned?
    • Such gatherings may bring regret in the Hereafter, as the Prophet, peace be upon him, likened them to gatherings around the carcass of a donkey.
  2. What can one do to make a gathering blessed?
    • Include moments of remembrance of Allah and send blessings upon the Prophet, peace be upon him.
  1. How does voluntary fasting contribute to self-discipline?
    • It allows one to practice patience and gratitude, build restraint, and gain closeness to Allah.
  2. Why is it important to have a balance between fasting and physical well-being?
    • Overburdening oneself can lead to burnout, whereas a balanced approach, like the fast of Dawud, ensures sustainable worship.

The post Study Classical Texts the Traditional Way | Session 22 appeared first on MuslimMatters.org.

Connecting With My Quran: A Pre-Ramadan Series – [Part I] Quranic Healing and Gratitude

13 February, 2025 - 13:46
Quranic Healing

In short, the word shifā’ is the gerund of the verb shafā, which means “to heal” and “to cure”. It refers to comforting people who are unwell, thinking good of someone, and praying for their good health. In the vast tapestry of human experience, healing – in both its physical and spiritual forms – stands out as a universal desire. The Qur’an, Islam’s timeless scripture, is not just a theological guide but also a holistic manual that addresses the deepest concerns of the human heart, body, and soul. Couched within its verses are profound messages of healing that offer solace to the wounded, hope to the distressed, and guidance to the sincere seekers.

The Qur’an is a potent cure for all illnesses. It is a sacred Book that was brought down and revealed to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). It is not just a guidance for humanity in their physical lives, but it is also a wide-ranging cure for every conceivable problem or complication. It is a cure for illnesses, a cure for diseases, and indeed a cure for wicked hearts and souls. This is the Book that, when read, listened to, or studied, not only dissolves one’s troubles but also brings healing, remedies ailments, and transforms one’s life for the better.

This part aims to highlight the power and benefits of Quranic healing. It is more than just simply a volume that is read. Rather, it is a medicine for all cures and diseases. If we truly try connecting with the Qur’an and rely upon it for holistic healing (in the spiritual, mental, and physical realms), we will obtain more tranquillity and peace within our lives. Through His perfect Knowledge and Wisdom, Allah subḥānahu wa ta'āla (glorified and exalted be He) knows that this world is bound to make us go astray; and in order to save our souls from any impending doom or destruction, it is He Who has brought down this amazing book, the Qur’an that has the power to heal, the Qur’an that gives the sinner the opportunity to beg for Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Mercy, heal themselves, and save themselves from ruin and gain the bliss of Paradise.

Sūrah al-Ḍuḥā is a powerful example of Quranic healing. After many months, this sūrah was revealed to the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). But during this testing time of waiting for a new episode of revelation, the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was taunted and faced many challenges from the people of Makkah, who still at this point had opposed his message of Islam. Eventually, when Allah subḥānahu wa ta'āla (glorified and exalted be He) revealed the verses of al-Ḍuḥā after a pause in revelation, this healed the Prophet Muhammad ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and eased his anxieties. It gave him hope and strength to persist in his quest to spread the true message of Islam throughout the Arabian Peninsula. Let us read, listen, and understand the Qur’an in order to truly heal ourselves. May Allah [st] always heal us through the Qur’an during turbulent times. Āmīn!

“We send down the Qur’an as a healing and mercy for the believers, but it only increases the wrongdoers in loss” [Surah al-Isrā’: 17;82]

“…Say [O Prophet], ‘It is a guide and a healing to the believers. As for those who disbelieve, there is deafness in their ears and blindness to it. It is as if they are being called from a faraway place.’” [Surah al-Fuṣṣilat: 41;44]

Gratitude

Whenever we receive even the smallest of offerings or gifts from someone, we usually thank that person. So, is it not then unfair to forego thanking Allah subḥānahu wa ta'āla (glorified and exalted be He), despite Him giving us a plethora of blessings and Who is responsible for everything we have? Actively being grateful to the Creator of this universe is the most important and peaceful experience that one can internalize and perceive. 

It is important because when we thank our Creator, we begin to develop a stronger connection with Allah subḥānahu wa ta'āla (glorified and exalted be He), and when we have a strong connection with the Creator, then we do not get distressed at any event or thing in life; this is because ultimately we internalize the fact that there is a Cherisher Who will take one out of all the complications of life.

We are all well aware that being grateful can have a profound impact on our lives. When we acknowledge His power in our lives, miracles can happen. However, in our ever-materialistic culture, it is difficult to not fall prey to the consistent food, technology, and consumer appeal that can make us forget what we already possess and enjoy. Only by being continuously reminded of our limitless blessings and reconnecting with the One Who has provided the gifts we currently enjoy, can we begin to actually cultivate our practice of gratitude. Thanking Allah subḥānahu wa ta'āla (glorified and exalted be He) daily for the limitless blessings that He has given us is the very least that we should be doing on a regular basis. 

Gratitude is not just about simply saying alḥamdulillāh (all praise is due to Allah [wt]) with one’s tongue, however. Rather, it is about nurturing a practical aspect of thankfulness and actualizing this spirit through actions within our lives. Without a doubt, actions speak louder than words. We should be practicing gratitude in every aspect of our lives. Showing one’s appreciation to Allah subḥānahu wa ta'āla (glorified and exalted be He) and expressing our gratefulness through daily acts of service and thankfulness is far more effective than simply rendering a spirit-less supplication or saying alḥamdulillāh. To enjoy the chance to comprehend the magnanimity of gratitude, reflect on how the opening sūrah of the Qur’an (Sūrah al-Fātiḥah) commences with alḥamdulillāh:

“All praise is for Allah” [Surah al-Fātiḥah: 1;2]

But it should be acknowledged that it is not an easy thing to be a truly grateful Muslim. Most of us, despite reading and listening to everything on gratitude, will still end up remaining ungrateful people for the most part. That is why Allah subḥānahu wa ta'āla (glorified and exalted be He) constantly reminds us to be grateful to Him throughout the Qur’an:

“And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.” [Surah Ibrāhīm: 14;34]

 

May Allah subḥānahu wa ta'āla (glorified and exalted be He) grant us the true understanding of gratitude such that we will never be ungracious to Him. Āmīn!

[This article is an extract from the book 365 Tips To Help You Connect With The Qur’an as submitted by the author]

 

Related: 

Whispers Of Gratitude: Which Of The Blessings Of Your Lord Will You Deny?

Emotional Self-Healing: Lessons From The Quran And Sunnah

 

The post Connecting With My Quran: A Pre-Ramadan Series – [Part I] Quranic Healing and Gratitude appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 21

13 February, 2025 - 12:00
Reading Time
  • Summary Transcript: ~17 minutes
  • Full Transcript: ~3 minutes
Learning Objectives
  • Understand the unique status of fasting as a private act of worship directly connected to Allah, distinguishing it from other acts of worship.
  • Identify and describe the three levels of fasting (Sawm al-Amun, Sawm al-Khusus, and Sawm Khusus al-Khusus) and recognize how each level deepens the spiritual experience.
  • Explain the significance of fasting with the heart and how it involves abstaining from all worldly distractions, focusing entirely on Allah.
  • List and describe recommended practices and etiquette for fasting, including the importance of suhoor, breaking the fast promptly, and following the sunnah of generosity and Quran study.
  • Recognize the importance of controlling speech during fasting, as careless words can have significant spiritual consequences, and understand the Prophet’s guidance to “speak well or remain silent.”
  • Examine the purpose of fasting in weakening shaitan’s influence and reinforcing self-control, ultimately leading to increased compassion and closeness to Allah.
  • Set personal goals for spiritual growth through fasting, aiming to practice beyond the basic level of fasting and incorporate mindful actions and intentions.
  • Reflect on the ultimate goal of fasting as a path to inner peace, spiritual rewards, and a strengthened connection with Allah.
Class Summary

The Inner Secrets and Spiritual Benefits of Fasting

Fasting is more than refraining from food and drink; it’s a journey toward spiritual purity, sincerity, and a deeper connection with Allah. This post explores the unique nature of fasting in Islam and how it can elevate us spiritually.

The Unique Status of Fasting

Fasting holds a special place in Islam, unlike any other act of worship. In a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This direct connection with Allah highlights fasting as a private act, free from riya (showing off). Because fasting is hidden, it encourages sincerity and purity, teaching us self-discipline and devotion.

The Levels of Fasting: From Physical to Spiritual

1. Physical Abstention (Sawm al-Amun)
The most basic level of fasting is abstaining from food, drink, and marital relations from dawn to sunset. This level is practiced by all fasting Muslims.

2. Controlling Senses and Actions (Sawm al-Khusus)
At this level, fasting goes beyond physical abstention to include avoiding sinful actions, speech, and thoughts. Practitioners are conscious of their eyes, ears, and hands, striving to abstain from anything displeasing to Allah.

3. Fasting of the Heart (Sawm Khusus al-Khusus)
The highest level involves fasting of the heart, where one avoids all worldly distractions and maintains a deep focus on Allah alone. This level is the most spiritually rewarding.

Recommended Practices and Etiquette of Fasting

1. Pre-dawn Meal (Suhoor)
Eating suhoor, even something small, is a recommended practice that brings barakah (blessings) and follows the Prophet’s example.

2. Breaking the Fast (Iftar)
It’s encouraged to break the fast promptly at sunset, reinforcing that fasting is about spiritual benefit, not enduring hardship.

3. Generosity and Quran Study in Ramadan
The month of Ramadan is an ideal time to increase generosity, good deeds, and charity. Studying the Quran and striving in worship, especially during the last ten nights, is also highly recommended, particularly to seek Laylatul Qadr (the Night of Decree).

The Power of Speech: Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, advised believers to “speak well or remain silent.” Fasting helps us become mindful of our words, as a single careless word can have major consequences. The Prophet, sallallahu alayhi wa sallam, warned that even an insignificant word could lead to harm, while a well-intentioned word could transform lives positively.

Conclusion: Fasting as a Path to Purity and Sincerity

Through fasting, we learn self-control, compassion, and closeness to Allah. It’s a time for spiritual reflection, controlling our desires, and aligning our actions with the teachings of Islam. By observing the etiquette of fasting and understanding its inner secrets, we can elevate our worship and strengthen our connection with Allah.

Full Transcript Introduction to the Secrets of Fasting

Alhamdulillah, Rabbil ‘alameen. Salallahu wa sallam wa baraka a’la nabiyyina Muhammad wa a’la alihi wa sahbihi wa sallam wa tasliman kathira thumma amma ba’ad. I want to welcome you all again to a Ta’seel, in which we study the book of Imam Ibn Qudamah, rahimahullah ta’ala, Mukhtasar Minhaj Al-Qasidin. Today, we’re going to be discussing, inshallah ta’ala, the inner secrets of fasting.

Previous Topics and Transition to Fasting

We talked about salah, we talked about zakah, and now we’re going to talk about fasting. It’s very appropriate for us to talk about fasting because, as we come closer to the winter time, you’ll notice that Maghrib is now around 7:15 or 7:20. If you remember, last month it was 8 something, and now it’s earlier. Soon, it will be even earlier than that, making it the best time to start practicing this ibadah.

This is a unique treasure. Allah, subhanahu wa ta’ala, has given you a long night and a short day. A short day to fast, and a long night to pray.

Exploring the Inner Secrets of Fasting

What are the inner secrets of fasting? When you start preparing yourself for fasting on Mondays and Thursdays—by the way, tomorrow is Thursday, so if anyone is interested, they can fast—you might wonder what the inner secrets of this ibadah are. Let’s see what Imam Ibn Qudamah, rahimahullah ta’ala, says.

Allah’s Special Reward for Fasting

In the name of Allah and peace and blessings be upon the Messenger of Allah, peace and blessings be upon him. The author, Imam Ibn Qudamah, says, “Know that in fasting, sawm, there is a special quality that is not found in anything else: its close connection to Allah, such that He says, ‘Fasting is for Me, and I reward for it.’ This alone is sufficient to show the high status of fasting.”

Alhamdulillah, rabbil alamin wa sallallahu alayhi wa sallam. Imam Ibn Qudamah, rahimahullah ta’ala, wisely chose to begin this chapter with a hadith that grants fasting a unique and exclusive quality among all other forms of worship. He quotes that fasting has a unique status because, in a hadith Qudusi, Allah says, “Fasting is for Me, and I alone will reward for it.” This quality is not shared by any other form of worship.

Significance of the Statement “Fasting is for Me”

So, what does that mean? In the hadith reported in Bukhari and Muslim, the Prophet, sallallahu alayhi wa sallam, quotes Allah as saying, “Everything the son of Adam does is for himself, except fasting; it is for Me, and I alone will give the reward for that.” Now, we know that Allah also rewards salah, zakah, and all other acts of worship. So, what makes fasting so unique?

Let’s explore this idea. What do you think it means when Allah says that fasting is “for Me”? The ulema have different opinions. One possible explanation is that fasting is a purely private act of worship, where there’s no riya (showing off). When you pray, give charity, or perform other acts of worship, people might see you. But with fasting, you could spend days fasting without anyone noticing, because it’s something hidden. This gives fasting a purity and sincerity that other acts of worship might lack.

Purity and Sincerity of Fasting

For example, if you’re in public, you might lengthen your salah to appear pious. But fasting? You don’t take shortcuts. Fasting is fasting, and it’s purely for Allah.

Children understand this naturally. When a child is fasting and a drop of water accidentally slips down their throat while making wudu, they might even choke themselves trying to spit it out. They feel guilty and might come to you, asking, “Did I break my fast?” They care deeply about maintaining the fast.

You can often tell which children have fasted by watching their joy at iftar. Those who fasted sincerely beam with pride, while those who might have eaten a little in secret often feel guilty. Fasting, in that sense, has no riya, which is one of its unique qualities.

Fasting as a Beloved Act of Worship

Another opinion is that fasting is a beloved act that Allah cherishes. It brings you closer to Him. In one hadith, the Prophet, sallallahu alayhi wa sallam, said that the smell that comes from the mouth of a fasting person is dearer to Allah than the fragrance of musk. This indicates how much Allah values the sacrifice of refraining from food and drink.

Limitless Reward for Fasting

A third meaning of this hadith is that Allah, when He says, “I will reward for it,” does not specify the amount. For other acts of worship, like charity or salah, there’s a set reward, such as 10 times, 100 times, or 700 times, as mentioned in the Quran. But with fasting, there’s no fixed amount. Allah simply says, “I will reward,” implying a limitless reward.

If you understand just this hadith, it provides enough inner secrets to elevate fasting in your eyes. But there’s more to learn about fasting and its value.

Honoring of the Kaaba and Exclusive Status of Fasting

Similarly, the Kaaba is dignified because of its close connection to Allah. When Allah says, “My house” in Surah Al-Hajj, He honors it above all other places on earth. So, when Allah ascribes fasting to Himself, it is similarly elevated above other acts of worship.

The ulema also mention that fasting has no riya because it’s done in secret. In public, someone might see you praying or giving charity, but fasting is hidden. The Prophet, sallallahu alayhi wa sallam, mentioned a man who, when noticed for his piety, said, “I’m fasting too,” ruining the sincerity of his act.

Fasting as a Shield from Shaitan

Fasting also weakens the influence of shaitan. When desires are controlled, the pathways for shaitan to enter the heart become narrower. In one hadith, the Prophet, sallallahu alayhi wa sallam, explained that fasting narrows these pathways, reducing the influence of shaitan. During the last ten nights of Ramadan, for example, the Prophet’s wife Safiyyah visited him, and two young men from the Ansar, upon seeing him with a shadowy figure, felt awkward. The Prophet, sallallahu alayhi wa sallam, clarified, “This is my wife, Safiyyah.” He taught us that shaitan can plant suspicion, even in the hearts of the righteous, so fasting helps us guard against that influence.

For young people, the Prophet, sallallahu alayhi wa sallam, advised fasting as a shield from desires. Fasting narrows the pathways for shaitan by reducing energy levels and weakening desires. It serves as a shield against both shaitan and one’s own nafs.

Recommended Practices and Etiquette of Fasting

Fasting also has recommended practices, such as eating the pre-dawn meal (suhoor), delaying it as much as possible, and breaking the fast promptly at sunset. Following the sunnah in these practices brings barakah. Even if you’re not hungry at suhoor, it’s recommended to eat something small to follow the example of the Prophet, sallallahu alayhi wa sallam.

During iftar, there’s no need to wait until the adhan finishes; breaking the fast right at sunset is sufficient. The purpose of fasting is not to endure hardship but to please Allah, and breaking it promptly is part of that.

Generosity and Good Deeds During Ramadan

Ramadan is also a time for generosity and increased charity, following the example of the Prophet, sallallahu alayhi wa sallam, who was known to be especially generous during this month. During Ramadan, it’s encouraged to study the Quran and perform itikaf, especially during the last ten nights to seek Laylatul Qadr.

Levels of Fasting According to Imam Al-Ghazali

There are three levels of fasting, according to Imam Al-Ghazali. The first level, sawm al-amun, is the basic abstention from food, drink, and marital relations. The second level, sawm al-khusus, is abstention not only from physical desires but also from sins of the eyes, tongue, hands, and all other body parts. The highest level, sawm khusus al-khusus, is a fasting of the heart, abstaining from worldly aims and anything that might distance one from Allah.

Understanding the General Fast, Sawm al-Amun

The general fast of sawm al-amun involves refraining from satisfying the stomach and private parts. This is the layman’s fast. The select few, sawm al-khusus, control not just their physical desires but also their actions and speech. They refrain from looking at, hearing, or doing anything inappropriate.

Fasting of the Heart, Sawm Khusus al-Khusus

The fast of the elite, sawm khusus al-khusus, involves the heart abstaining from all worldly concerns, focusing solely on Allah.

One hadith of the Prophet, sallallahu alayhi wa sallam, emphasizes that if someone doesn’t avoid false speech and bad behavior, then Allah is not in need of their fasting. This shows that fasting is not complete unless one also refrains from sinful actions and behaviors.

Moderation in Eating

Another aspect of fasting is moderation in eating. Excessive eating at suhoor or iftar causes laziness, defeating the purpose of fasting, which is to experience hunger and self-control. Fasting teaches empathy for the poor, who often have no guarantee of a meal.

For many of us, fasting ends with a hot meal, but some people experience hunger day and night. We’ve met people who, when offered food, say, “This is my first meal in two or three days.” This should inspire gratitude and humility in us.

The Connection Between Iman and Good Conduct

In the hadith about Iman, the Prophet, sallallahu alayhi wa sallam, said, “Whoever believes in Allah and the Last Day, let him speak well or remain silent.” He emphasized three actions connected to faith: speaking well or staying silent, honoring one’s neighbor, and honoring guests.

When the Prophet, sallallahu alayhi wa sallam, repeats “Whoever believes in Allah and the Last Day,” he emphasizes the importance of these actions as expressions of faith. Iman is shown through actions like hospitality and kindness, which are practiced universally but carry a special reward when done with the intention of pleasing Allah.

The Importance of Controlling the Tongue

The Prophet, sallallahu alayhi wa sallam, emphasized controlling the tongue. A straight tongue is a sign of a straight heart, and until one controls their tongue, their Iman is incomplete. Abu Huraira reported that the Prophet, sallallahu alayhi wa sallam, said, “A man may speak a word he considers insignificant, but it causes him to fall into the Hellfire for a distance greater than that between the east and the west.” This shows the seriousness of careless speech.

Other hadiths state that a person who speaks a single word without considering its harm could fall in Hell for seventy years, a terrifying reminder of the power of words. The Prophet, sallallahu alayhi wa sallam, also said, “Whoever is silent is saved.” It’s better to remain silent than to speak something that might harm others or oneself.

The Blessing of Good Words

One positive side of speech is that a good word can lead to Jannah. You might say something simple that profoundly impacts someone’s life, even if you don’t realize it at the time. I’ve met people who say, “Your words changed my life,” even though I thought little of them at the time.

In one experience, following 9/11, we reached out to schools, offering to speak about Islam. At the time, my English was broken, and I wasn’t sure if I was effective. But three years later, a history teacher approached me and said, “I heard you speak, and it intrigued me.” After three years of research, she came to embrace Islam, showing how a small word can lead to great blessings.

Conclusion: Importance of Words and Actions

So, let’s strive to control our words, speak good, and be mindful of the impact our words and actions have. May Allah make us among those who listen and follow the best of what we hear and say.

Q&A Unique Status of Fasting
  1. Why does fasting hold a unique status among acts of worship?
    • Fasting is a private act of worship, free from riya (showing off), which creates a direct connection with Allah. Allah uniquely says, “Fasting is for Me, and I alone will reward for it,” highlighting its purity and sincerity.
  1. What are the three levels of fasting according to Imam Al-Ghazali?
    • Sawm al-Amun: Basic abstention from food, drink, and marital relations.
    • Sawm al-Khusus: Refraining from sinful actions, speech, and thoughts.
    • Sawm Khusus al-Khusus: Fasting of the heart, avoiding worldly distractions and maintaining a deep focus on Allah.
  2. What does the fasting of the heart (Sawm Khusus al-Khusus) entail?
    • It involves abstaining from worldly distractions and maintaining a singular focus on Allah, which is the highest level of fasting.
  1. Why is eating suhoor recommended, even if one isn’t hungry?
    • Suhoor brings barakah (blessings) and follows the sunnah of the Prophet, sallallahu alayhi wa sallam, adding spiritual value to the fast.
  2. What is encouraged regarding iftar, and why?
    • Breaking the fast promptly at sunset is encouraged, as fasting is about spiritual benefit rather than enduring hardship.
  3. What additional practices are recommended during Ramadan?
    • Increased generosity, charity, Quran study, and striving in worship, especially during the last ten nights to seek Laylatul Qadr, are recommended.
  1. What did the Prophet, sallallahu alayhi wa sallam, say about controlling speech during fasting?
    • He advised, “Speak well or remain silent,” as careless words can have significant spiritual consequences.
  2. How can a single word impact one’s spirituality according to the Prophet?
    • A seemingly insignificant word can lead to major harm, while a well-intentioned word can bring profound positive effects.
  1. What spiritual benefits does fasting offer?
    • Fasting teaches self-control, compassion, and closeness to Allah, fostering a heightened spiritual state and reducing the influence of shaitan.
  2. How does fasting help reduce the influence of shaitan?
    • Fasting weakens desires, which narrows shaitan’s pathways to influence a person’s heart and actions.
  1. What is the ultimate goal of fasting according to the lecture?
    • To elevate worship, strengthen the connection with Allah, and achieve the spiritual rewards and inner peace that fasting provides.

The post Study Classical Texts the Traditional Way | Session 21 appeared first on MuslimMatters.org.

Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi

12 February, 2025 - 13:48

A troubling trend has emerged, particularly within the Muslim American community, where the intentions, sincerity, and motives of the community imam, scholars and speakers involved in daʿwah —especially those who are compensated for their time and efforts— are being questioned.

I’ve heard accusations that these individuals are merely businessmen, selling the religion, or in it for the money, along with other unfounded, damaging, and reckless statements. One of my teachers once said that scholars and imams are often caught between a rock and a hard place; they’re criticized no matter what they do. If an imam is struggling financially, living in poverty, and struggling to make ends meet, people criticize him, saying, “He should have gotten a secular education, pursued a career, or started a business —he must not be intelligent.” On the other hand, if an imam or scholar is well-off, and living comfortably, people accuse him of “selling the religion” and profiting from his knowledge.

My teacher was speaking about this dynamic in Pakistan (but it applies to many post-colonial Muslim countries), and unfortunately, these sentiments have found their way into our communities as well. This kind of discourse needs to stop. We do not have the right to question the intentions or sincerity of anyone, let alone someone who has dedicated their life to studying and serving the Muslim community. Do we really believe that someone would sacrifice their career, spend years abroad separated from family and comfort, living a life of hardship, just to earn a minimal wage as a resident scholar or imam? Let’s be honest—if they were after wealth, they would have pursued careers in medicine, law, IT, or business.

Scholars who spend their days and nights studying, teaching, researching, and imparting knowledge are often seen as having “nothing better to do.” But the truth is, they could be out building a luxurious lifestyle for themselves or starting their own businesses, but they choose not to. They’ve devoted their lives to the service of Islam, and the least we can do is provide for their basic needs. These individuals aren’t chasing after the dunya (worldly life) —they’re pursuing the hereafter. We, as a community, need to understand that there is absolutely nothing wrong with a scholar or imam being compensated for their time and effort. In fact, they should be compensated appropriately.

When we look at the ahādīth of the Prophet ﷺ, we find a narration that states,

“The thing you most deserve to take payment for is the Book of Allah.” [Al-Bukhari]

Based on this, scholars like al-Imām al-Shāfiʿī raḍyAllāhu 'anhu (may Allāh be pleased with him) argued that it is entirely permissible to receive payment for teaching the Quran. However, other narrations warn against accepting money for teaching the Quran, leading some scholars to initially hold the view that it was impermissible. The Ḥanafī school of thought, in particular, adopted this position, especially because, historically, the state would provide imams, scholars, and teachers with stipends that allowed them to live comfortably.

But as time went on, the stipends and financial support diminished, and eventually disappeared. As a result, the position shifted, and it is now universally accepted that it is permissible for imams, scholars, and teachers to be compensated for their time. If we do not compensate them for their work, who will be responsible for teaching, researching, serving the community, and preserving the religion for future generations?

Some argue that scholars should work in other fields and teach for free. While that sounds ideal, most scholars would love to be in that position. But how much time can they devote to teaching while working a full-time job? How can they find time for research, building relationships with the community, self-learning, or spending quality time with their families? How can they handle the duties of counselling, mediating disputes, performing marriages, managing divorces, attending funerals, consoling the grieving, supporting parents and children in need, visiting the sick, and so much more? How can they build and nurture institutions, train and mentor future religious leaders, and ensure the continuity of Islamic knowledge?

Scholars and imams should be compensated well enough to live comfortably and provide for their families. They should not be struggling to make ends meet or living from paycheck to paycheck. They should not be dependent on welfare or subsidized housing, and they should have access to medical insurance and retirement plans.

We must recognize the immense value that local imams and scholars bring to the community. They provide essential services that are impossible to quantify: spiritual guidance, marriage and youth counselling, dispute resolution, conducting funerals, and providing bereavement support, among others. They also have civic responsibilities such as responding to crises, engaging with the public, attending local schools and colleges, and managing community events. Religious duties include delivering sermons, leading prayers, teaching classes, writing, researching, and organising Ramadan activities. They also handle civil duties like conducting marriages, interfaith work, and divorce cases. Pastoral care, such as visiting the sick and prisoners, mediating conflicts, and providing pre-marital and marriage counselling, is also part of their role. We must support and compensate them for the invaluable work they do.

Next time you wonder what your imam or local scholar does in his “free time”, he’s most likely doing one of the things mentioned above. May Allah ﷻ bless our imams, scholars, and teachers, and keep them sincere and steadfast!

 

Related:

What Is An Imam Worth? A Living Wage At Least.

Can American Imams Issue Binding Rulings?

The post Don’t Take For Granted Your Community Imam I Sh. Furhan Zubairi appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 20

11 February, 2025 - 12:00
Reading Time
  • Summary Transcript: ~3 minutes
  • Full Transcript: ~20 minutes
Learning Objectives
  • Understand the difference between zakah (mandatory charity) and sadaqah (voluntary charity) in Islam.
  • Recognize the significance of intention and quality in acts of charity.
  • Explain the spiritual benefits of charity, including protection from hardship and as a means of redemption.
  • Identify the purposes of Islamic punishments, specifically the concepts of zawajir (deterrence) and jawabir(rectification).
  • Describe how Islamic law applies mercy, providing opportunities for repentance and forgiveness before enacting punishment.
  • Illustrate the Prophet Muhammad’s ﷺ compassionate approach in cases of wrongdoing, such as adultery, through the stories of Ma’iz and Al-Ghamidiyya.
  • Understand the concept of qisas (retaliatory justice) and the options available to a victim’s family, including forgiveness and blood money.
  • Distinguish between private beliefs and public actions in cases of apostasy and their implications for community harmony.
  • Appreciate the adaptability of Islamic law to different circumstances, as exemplified by Caliph Umar’s response during the famine.
  • Reflect on how Islamic teachings on charity and justice contribute to societal stability, accountability, and mercy.
Class Summary Understanding Zakah, Sadaqah, and Islamic Justice The Power of Charity in Islam

In Islam, charity, or giving to others, holds a profound spiritual value. Muslims are encouraged to give both zakah(mandatory charity) and sadaqah (voluntary charity). While zakah is a religious obligation, sadaqah goes beyond the minimum, offering an opportunity to gain Allah’s favor by supporting those in need. The Prophet Muhammad ﷺ taught that true wealth lies not in what we keep but in what we give away in charity, emphasizing that what is saved for the afterlife is what truly belongs to us.

The Virtue of Giving and the Importance of Intent

When it comes to charity, the quality and intention behind giving are paramount. The Prophet ﷺ highlighted that even a small act of charity given with a sincere heart could bring blessings as immense as a mountain. Charity, he taught, can protect a person from hardship and misfortune and even extinguish Allah’s anger. Furthermore, Islam encourages people to overcome the doubts and whispers of shaytan (Satan) that can discourage them from being generous. Acts of charity bring rewards that far outweigh the temporary sacrifices of wealth, often resulting in even more blessings for the giver.

Islamic Law and the Role of Mercy

Beyond charity, the teachings of Islam also focus on justice and the well-being of the community. The punishments prescribed in Islam, such as those for adultery or theft, aim to serve as deterrents, with the ultimate goal of rectifying behavior rather than seeking revenge. This principle, known as zawajir wa jawabir (deterrence and rectification), underscores the Islamic emphasis on preventing harm to society and encouraging repentance.

Punishments with a Purpose

The legal system in Islam stresses mercy, as shown in the Prophet’s ﷺ approach to cases of adultery and murder. For instance, in cases where justice demands qisas (retaliation), the victim’s family can choose to show mercy and forgive, accepting blood money instead. This system gives families a voice in the process, with forgiveness encouraged as a form of healing and reconciliation. Similarly, the punishment for apostasy applies only to those who publicly renounce Islam to incite division within the Muslim community, as Islam prioritizes unity and the welfare of society. If personal beliefs are kept private, there is no punishment, reflecting the Islamic value of individual freedom within the bounds of social stability.

Balancing Justice and Mercy in Islamic Teachings

Islamic law remains flexible and responsive to circumstances. During times of hardship, such as famine, punishment for theft may be waived, as people may be stealing out of necessity. In such cases, as exemplified by Caliph Umar ibn al-Khattab, compassion takes precedence, allowing Islamic law to adapt in order to best serve justice and societal harmony.

Conclusion

Ultimately, Islam’s teachings on charity and justice are deeply interconnected. Charity is seen as a means of purifying one’s wealth and heart, while Islamic laws serve to protect individuals and promote harmony within the community. Through mercy, generosity, and fairness, Islam offers a path to spiritual growth and social justice, with an emphasis on compassion and accountability. By following these principles, Muslims aim to create a balanced, just, and merciful society.

Full Transcript Introduction to Zakah and Voluntary Charity

Alhamdulillah, rabbil alameen, salallahu wa sallam, wa baraka nabiyyin wa muhammadin wa ala alihi wa sahbihi wa sallam, tasliman kathira thumma ma ba’d. For the last couple of weeks, we’ve been studying together the inner secrets of zakah and charity. We talked about the etiquette and the secrets of giving zakah, the secrets of receiving zakah, and tonight, inshallah ta’ala, we’re going to be talking about the extra giving – that is, voluntary charity or sadaqah al-tattawah. This is not an obligation, but rather something you give willingly from yourself.

Imam Ibn Qudamah is not going to focus on a lot of the etiquette and adab because these are similar to those of giving and receiving zakah. Instead, he’s trying to bring to our attention the spirit of sadaqah and its real meaning, encouraging you to give more, inshallah ta’ala. So, let’s hear from Imam Ibn Qudamah what he says about the etiquette and inner secrets of giving sadaqah.

The Importance and Virtue of Voluntary Charity

Bismillah. Bismillah wa’lhamdulillah wa’l salatu wa’l salamu ala rasulillah. Imam Ibn Qudamah begins section three on the voluntary charity, its excellence, and its etiquette.

The excellence of voluntary charity, sadaqah, is well known. Imam Bukhari relates a hadith from Ibn Mas’ud (radiyallahu anhu), who narrates that Allah’s Messenger ﷺ said, “To whom among you is the wealth of his heirs more beloved than his own wealth?” He asked this question, and they replied, “O Allah’s Messenger ﷺ, there is none among us who does not feel that his wealth is more beloved to him.”

The Prophet ﷺ responded, “Truly, his wealth is what he puts forward, and the wealth of his heirs is what he postpones.” In this chapter, Imam Ibn Qudamah chose to mention hadith as reminders of the meaning and inner secrets of giving sadaqah.

Teaching Through Provocative Questions

He begins with a hadith from Ibn Mas’ud (radiyallahu anhu) in which the Prophet ﷺ asked, “Ayyukum malu warithihi ahabbu ilayhim min malihi?” which means, “Who among you prefers the wealth of his heirs over his own wealth?” Let’s discuss this hadith, not only in terms of its topic but also in the way the Prophet ﷺ presented it.

When the Prophet ﷺ started speaking on this topic, he began with a provocative question, not just a rhetorical one, but one that had an obvious answer. He asked who would prefer to leave their wealth for their heirs rather than enjoying it themselves. Most people would say, “Of course not; I want to enjoy it.” This is an obvious answer, so why did the Prophet ﷺ begin with this question? It was meant to provoke thought and draw their attention to something important through what we call bara’at al-istihlal in Arabic – a brilliant, arresting way to start the conversation.

Paradigm Shift in Understanding Wealth and Charity

The Prophet ﷺ often began conversations in this manner. He did the same in another instance when he asked, “Do you know who the bankrupt is?” When people responded, saying that the bankrupt is the one with no money, he explained that the true bankrupt is someone who, despite good deeds, loses them due to having wronged others. This creates a paradigm shift, making people think deeply and differently.

In another instance, the Prophet ﷺ asked, “Which tree in the desert is like the example of a believer?” People were surprised by the question and began suggesting different types of trees, but none guessed the most obvious one – the palm tree, which was common in Medina. This showed that sometimes we overlook the obvious answers.

Another time, while on the hill of Arafah, the Prophet ﷺ asked people questions about where they were, which day it was, and what month it was. Although everyone knew it was Mecca and a sacred day in a sacred month, they hesitated, thinking he might be referring to something different.

This technique of asking obvious questions helped capture attention. The Prophet ﷺ was a brilliant speaker, even when presenting simple matters, and sometimes asked questions to help people think more deeply. I use the same approach in the Riyadh al-Saliheen sessions after Isha, sometimes asking obvious questions to engage thought.

The Prophet ﷺ on True Wealth

The Prophet ﷺ asked here, “Who among you loves the wealth of his heirs more than his own wealth?” They replied, “None of us loves the wealth of our heirs more than our own wealth.” So, the Prophet ﷺ taught that our real wealth is what we give forward in charity. Once you die, your wealth becomes theirs, not yours. Islamically, you can’t dictate how your wealth is distributed on your deathbed; it is no longer yours. The Prophet ﷺ emphasized that what you give forward is truly yours.

In another narration, the Prophet ﷺ said, “The son of Adam says, ‘My money, my money,’ yet what is truly his from his wealth is only what he has eaten and worn out. The rest goes to others when he dies.” Giving charity from your wealth before you die is what remains with you.

Quality Over Quantity in Charity

He then mentioned that even if you give something as small as a date from good earnings, Allah will accept it, nurture it, and make it as weighty as a mountain. With Allah, it’s about quality, not quantity. Whether you give a small or large amount, Allah will multiply it if the intention is pure.

Another hadith states that charity extinguishes the Lord’s anger and protects from an evil death. Although the authenticity of this hadith is debated, it is often accepted in the category of fada’ilul a’mal, or virtues, as it aligns with the broader principles of charity. Charity can bring Allah’s pleasure and protect from His wrath. Failing to act on known virtues can lead to displeasure.

The Prophet ﷺ also said, “Charity is your redemption from the fire.” By giving charity, you ransom yourself from Jahannam. Each morning, when the sun rises, you should perform an act of charity for every joint in your body, either through wealth or good deeds. This is equivalent to duha prayer, a highly valued act that covers all your body’s “ransom” from Jahannam.

Overcoming the Whispering of Shaytan When Giving Charity

Abu Huraira narrates that the Prophet ﷺ said, “No one gives anything in sadaqah without parting with seventy devils.” This implies overcoming many whispers and doubts from shaitan when committing to charity. Sometimes, people raise their hands in charity but reduce their pledge upon facing doubts or second thoughts. Resisting such doubts is like casting away seventy devils.

The next narration, which may be from Bani Israel, tells of a monk who spent sixty years in worship but sinned with a woman. He later gave a piece of bread in charity to a poor person just before he died. When his deeds were weighed, the sin outweighed sixty years of worship, but the bread outweighed the sin, illustrating that sometimes, quality and sincerity in an act of charity can outweigh a lifetime of ritual worship.

Charity Does Not Diminish Wealth

The Prophet ﷺ said that charity does not diminish wealth. Although it may reduce your immediate funds, Allah puts barakah (blessing) in what remains. Often, we find that a smaller amount given in charity goes much further in value.

Aisha narrates that after they slaughtered a sheep, the Prophet ﷺ asked, “What is left of it?” She replied, “Only the shoulder blade,” but he said, “All of it is left except for the shoulder blade.” This shows his positive outlook: charity is not lost but is sent forward for future reward.

When giving charity, give with dignity and respect for the recipient, as Imam Ibn Qudamah explains. Some scholars discuss whether it is better for a poor person to take from zakah or from sadaqah. Zakah is an obligatory right of the poor, with no shame in taking it, while sadaqah comes from voluntary kindness and might be perceived as a favor. Some argue it is better for the poor to take from zakah to preserve their dignity.

The Best Time to Give Charity

Abu Huraira narrates that Allah’s Messenger ﷺ said, “The best charity is what you give when you are healthy and fearing poverty, hoping for wealth.” Giving while hoping for Allah’s reward is highly valued, more so than giving when wealth is abundant and fear is absent.

The Prophet ﷺ warned that a person’s wealth is only theirs until their final moment. Once they reach that point, they can no longer control its distribution, emphasizing the importance of intentional charity before death. The law even prevents someone from giving away their assets in the last moments to ensure fairness.

May Allah make us among those who listen to His teachings and act upon the best of them. May He protect us, our families, and our wealth. Inshallah, next week, we will discuss the secrets of fasting.

Just a quick note about next week’s session: we will be discussing hadith number 14, specifically about life’s punitive and punishment systems. This topic may include language that might be difficult for the younger audience, so parents should be aware.

Alhamdulillah, rabbil alameen. We pray Allah makes this beneficial for us, our loved ones, and for those who practice it.

Punishments in Islam: Zawajir and Jawabir

Bismillahirrahmanirrahim. As-salatu was-salamu ala rasulillah. Imam Ibn Rajab (rahimahullah) comments: As for the adulterer, a person who has been married and then commits adultery, the Muslims are unanimous that the sentence for that is to be stoned until dead. The Prophet ﷺ implemented this punishment for Ma’iz and for a woman known as Al-Ghamidiyya. There was once a verse in the Quran that specifically mentioned stoning, but its wording was abrogated, while its judgment remains in effect. It stated, “The full-grown man and the full-grown woman, stone them absolutely as a punishment from Allah, subhanahu wa ta’ala, and Allah is mighty, wise.”

Story of Ma’iz and Al-Ghamidiyya’s Confession and Repentance

Now, we discussed last week that when Ma’iz confessed to the Prophet ﷺ, he tried to give him every opportunity to withdraw his confession. The Prophet ﷺ turned away from him repeatedly, even questioned his mental state, and finally, asked him explicitly whether he had indeed committed the full act. Ma’iz’s insistence on receiving the prescribed punishment demonstrated the overwhelming sense of guilt that drove him to seek purification.

Likewise, Al-Ghamidiyya came to the Prophet ﷺ while she was pregnant, confessing her sin. The Prophet ﷺ gave her multiple chances to leave and return only after her child was born. After she had delivered, she came back, and he asked her to wait until the child was weaned. She returned again, holding her child, yet still sought purification. This reflects her profound remorse and sincerity in seeking forgiveness. Her repentance, as the Prophet ﷺ described, was so great that it would cover the sins of all the people of Medina if divided among them.

The Purpose of Islamic Punishments: Deterrence and Rectification

Islamic law prioritizes mercy. The Prophet ﷺ’s actions show that he tried to avoid punishment when repentance could be attained without it. It’s essential to understand that Islamic punishments, known as hudud, are applied in extreme cases and aim to purify both the individual and society. These punishments are categorized as zawajir wa jawabir. Zawajir are deterrents to prevent people from committing the crime, while jawabir are meant to rectify or absolve the individual from the sin.

Qisas: Retaliatory Punishment and the Role of Mercy

When it comes to enforcing these punishments, they are designed to protect the community by ensuring that individuals learn from their actions and the community remains safe. Rather than isolating individuals, Islam applies these punishments directly to the perpetrator, meaning it does not punish the family or wider community by removing a person indefinitely, as is often the case with prison sentences in other systems. This approach helps maintain family stability and reduces the societal impact of incarceration.

Apostasy: Understanding the Punishment for Publicly Leaving the Faith

Finally, we address the topic of apostasy, where the Prophet ﷺ’s words, “the one who leaves his religion and separates himself from the community,” are often misunderstood. Apostasy in Islam refers not simply to abandoning one’s faith but to doing so in a way that creates division within the Muslim community. When someone openly rejects Islam and seeks to draw others away or causes public discord, it threatens the social cohesion of the community. For this reason, apostasy is only punishable if it involves incitement against the community. If an individual changes their belief privately without causing disruption, they are left alone. Islamically, the goal is to preserve the unity and stability of the community, and individuals have historically not been pursued unless their actions threatened this stability.

In summary, Islamic punishments serve as deterrents to prevent crime and disorder, not to act as vengeance. Justice is rooted in a balance between mercy and accountability, considering the societal context and the impact of actions. During a famine, for example, Umar ibn al-Khattab (radiyallahu anhu) suspended the punishment for theft, recognizing that in a time of widespread hunger, people were stealing out of necessity rather than greed. Such decisions highlight that Islamic law is not rigid but rather adaptive to the social and economic realities of the community.

Before any punishment is enforced, society must first fulfill its obligations toward justice, economic welfare, and security. When these foundational needs are met, the enforcement of justice serves as a means of reconciliation and restoration rather than division.

May Allah subhanahu wa ta’ala make us among those who listen to this knowledge and follow the best of it, seeking justice and mercy for all. May Allah protect us, our families, and our communities and guide us to act justly in all our affairs. Ameen.

Q&A
  1. What are the two main forms of charity in Islam, and how do they differ?
    • Zakah (mandatory charity) is an obligatory form of charity for eligible Muslims, with specific rules for recipients.
    • Sadaqah (voluntary charity) is an extra, optional act of giving without restrictions, based on personal choice.
  2. According to the Prophet Muhammad ﷺ, what is the true wealth of a person?
    • True wealth is what one gives forward in charity, as this benefits a person in the afterlife rather than wealth left behind for others.
  1. Why does Islam place emphasis on the quality and intention behind acts of charity?
    • Islam values sincere intention; even a small gift given purely is greatly rewarded. Charity purifies the heart and brings blessings.
  2. What are the potential spiritual benefits of giving charity, according to the Prophet ﷺ?
    • Charity can protect from hardship, bring Allah’s blessings, extinguish His anger, and guard against an evil death. It serves as redemption from the fire of Jahannam.
  1. What are zawajir and jawabir, and how do they relate to Islamic punishments?
    • Zawajir are deterrents intended to discourage crime, while jawabir are measures for repentance and rectification, cleansing wrongdoing and benefiting society.
  2. How does Islam view the enforcement of punishments in relation to mercy?
    • Punishments are only applied in extreme cases, with Islam prioritizing mercy, encouraging forgiveness and reconciliation wherever possible.
  1. How did the Prophet ﷺ respond to confessions of adultery by Ma’iz and Al-Ghamidiyya?
    • The Prophet ﷺ gave both individuals multiple chances to retract their confessions, reflecting his preference for mercy over punishment.
  2. What options are given to the victim’s family in cases involving qisas (retaliatory justice)?
    • The family can seek qisas, forgive the offender, or accept diya (blood money). Forgiveness is encouraged as an act of mercy.
  3. In the case of apostasy, what distinguishes private belief from actions that could lead to punishment?
    • Islam mandates punishment only if apostasy disrupts the community by promoting public discord; private beliefs are not punished unless they harm the community.
  1. How did Caliph Umar ibn al-Khattab illustrate the adaptability of Islamic law?
    • During a famine, Umar suspended the punishment for theft, showing understanding that people were stealing out of necessity, highlighting the compassionate flexibility of Islamic law.

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The Muslim’s Stance Toward Ethical Crises and Scandals [A Summarized Paper]

10 February, 2025 - 12:00

In this article, I addressed the following concerns:

  1. The Importance of Guarding the Heart and the Tongue
  2. The Importance of Concealing the Sins of Those Who Do Not Publicize Their Actions and Harm Only Themselves
  3. The Importance of Verification and Its Levels
  4. When Is Backbiting (ghībah) and Public Exposure (tashhīr) Permissible, and Who Is Responsible for It?
  5. Distribution of Responsibility among the parties involved in the scandal
  6. What Are the Means of Preventing These Crises and Minimizing Their Impact When They Occur?
  7. How can you ensure your own safety and guard your heart and assumptions about people in general, especially the righteous servants of Allah?
The Principle of Verification and Its Levels

A foundational principle of Islamic law is embodied in the maxim: “The default assumption is innocence.” This underscores the great hallmark of Islam: that individuals are born free of burdens or liabilities, whether criminal or moral, and no obligation or guilt is established without clear evidence.

Allah says: “O you who have believed, if there comes to you a disobedient one with information, investigate…” (Qur’an 49:6)

The Messenger of Allah ﷺ further warned against hastiness in relaying information: “It is sufficient for a man to be considered a liar that he conveys everything he hears.” (Muslim)

Those who propagate rumors without verification, especially on social media, fall into this category. Many are quick to share allegations about strangers or adversaries while denying irrefutable evidence against those they favor.

Balancing Verification and Precaution

The necessity of thorough verification does not negate the practical need for caution. It prompts critical questions: Must avoidance or warnings against corrupt individuals wait until a Shariʿah court establishes guilt? Can harm prevention be prioritized before definitive proof? How can the principle “harm should not be removed by equal harm” align with the imperative to prevent wrongdoing? Addressing these challenges demands a delicate balance between justice, good assumption, vigilance, and the distinction between private and public rights.

Imam Ibn Taymiyyah (rA) said: “Punishments are not to be implemented except with clear evidence. However, precaution in matters such as testimony or trustworthiness does not require direct observation; widespread knowledge (istifāḍah) or less may suffice, even inferred through one’s associates, as Ibn Masʿūd said: ‘Consider people by their companions.’”

Verification for Warnings

The verification required for issuing warnings is distinct from the evidentiary standards necessary for legal punishments, particularly ḥudūd. Key considerations include: whether standards of evidence in judicial matters are universally agreed upon, whether verification varies based on context and consequence, and what level of verification is needed for warnings—be it to family, neighbors, or the public—or for measures such as suspensions or dismissals within Islamic institutions.

The Role of Evidence and Circumstantial Indicators (Qarāʾin) in Islamic Law

Islam places a high emphasis on evidence as a cornerstone of justice. The Prophet ﷺ said:
“Were people to be granted their claims, some would unjustly claim others’ wealth and lives; rather, the burden of proof is on the claimant, and the oath is upon the one who denies.”

Evidence in Islamic jurisprudence is broadly defined as anything that allows for the correct establishment of a factual claim through valid reasoning, whether with certainty (qaṭʿī) or likelihood (ẓannī). While primary references include textual proofs or practices validated by the Companions, evidence is not limited to these sources alone.

Qarāʾin are defined as apparent signs or indicators connected to hidden matters, pointing to a conclusion without being explicit or definitive. They can be situational, conceptual, or verbal.

Juristic Perspectives on Qarāʾin

Scholars differ in theory on the admissibility of qarāʾin in judicial proceedings. Some restrict evidence to explicit textual sources and judgments of the Comapnions, while others expand it to include anything that reveals truth and ensures justice. These differences are particularly notable regarding qarāʾin, especially in cases involving ḥudūd.

However, Shaykh Maḥmūd Shaltūt remarked: “Anyone who examines the works of the leading jurists will find that they unanimously uphold the principle of relying on circumstantial evidence in judgment. The Mālikīs are the most extensive in applying it, followed by the Ḥanbalīs, then Shāfiʿīs, and finally Ḥanafīs.”

Evidence from the Qurʾān and Sunnah Supporting Qarāʾin
  1. Allah states: “And if his shirt is torn from the back, then she has lied, and he is of the truthful.” Al-Shinqīṭī explained that this verse highlights the necessity of ruling based on qarīnah.
  2. Prophet Sulaymān deduced the true mother of a child by observing her compassion.
  3. The Prophet ﷺ instructed claimants of lost items to provide specific identifying details as evidence of ownership.
  4. The Prophet ﷺ and his Companions used physiognomy qiyāfah to establish lineage.

Dismissing qarāʾin undermines the ability to leverage advancements in forensic methods, criminal investigation, and justice. Qarāʾin, when strong or corroborated, can be acted upon, though caution must be exercised in establishing ḥudūd, which are averted by any doubt.

Qarāʾin in Discretionary Punishments (Taʿzīr)

Even when doubt prevents implementing a ḥadd punishment due to the lack of definitive Sharia proofs, taʿzīr may still apply. Some jurists even argue that when taʿzīr is waived, financial liability (ḍamān) may be increased. Furthermore, a person acquitted in court may still warrant caution if strong suspicion persists. For instance, the Prophet ﷺ ruled in favor of Sawdah’s veiling from her judicially declared “brother” based on resemblance to ʿUtbah, signaling potential illegitimacy despite the ruling.

Warning Before Complete Judicial Evidence

The hadith cited demonstrates how the Prophet ﷺ took precautions regarding his family, despite judicial evidence confirming a familial relationship. This raises an important question: Is it permissible to warn others without judicial evidence? The correct view allows warnings when there is no definitive accusation (qaṭʿ) or qadhf, provided the accusation is strong, harm is feared, and the sin is not confined to the individual alone.

It is critical to avoid two extremes: hastily jumping to conclusions and dismissing accusations with far-fetched possibilities. Both approaches are flawed. Acting on predominant assumption (ghalabat al-ẓann) is a well-established principle. However, warnings should rely on predominant assumption approximating certainty, especially when conflicting with default presumptions like the presumption of innocence and sanctity of honor.

Imams al-Māwardī and Abū Yaʿlā distinguish between siyāsah and aḥkām:
• Rulers (siyāsah) may publicize crimes as a deterrent during investigations.
• Judges (aḥkām) focus on adjudication and may only act after confirming the crime.

Do You Trust the FBI?

Rational individuals should neither outright dismiss accusations nor deny rulings without objective scrutiny. While intelligence agencies have historically fabricated charges against adversaries, they typically lack the time or incentive to target ordinary individuals who pose no threat to “national security.”

Allah commands: “O you who have believed, if there comes to you a disobedient one with information, investigate.” (Qurʾān 49:6)

Ibn al-Qayyim elaborates: “Allah did not command outright rejection of a sinner’s report. Instead, He mandated investigation. If credible external evidence supports the report, it is acted upon, regardless of the reporter’s identity.”

Guidelines for Public Warnings

Warnings must not escalate to qadhf unless supported by Islamic legal evidence (bayyinah sharʿiyyah). For example, three Companions faced the ḥadd punishment for qadhf when the fourth witness withheld testimony. No one should assert the occurrence of crimes like zinā without fulfilling evidentiary conditions.

In practice, it suffices for institutions, such as mosque administrations, to issue cautious responses: “An accusation has been made by such and such authority or individuals. While we lack investigative capacity, the strength of evidence compels us to suspend the individual in question.”

Individual Muslims who lack the means to establish a predominant assumption should refrain from spreading reports until they are confident in the strength of the accusation and the necessity of warning others. The responsibility primarily lies with trusted authorities to address such matters. Individuals may, however, share well-crafted statements issued by credible authorities or scholars known for their wisdom and sincerity.

When Are Backbiting (Ghībah) and Public Exposure (Tashhīr) Permissible?

Public exposure is permissible under certain conditions, such as protecting the community. Fāṭimah bint Qays narrated how the Prophet ﷺ warned her against two suitors, advising her to marry another. A weak hadith states: “Mention the evildoer by their wrongdoing so that people may be warned.” Its meaning is widely agreed upon, subject to detailed conditions.

Publicizing Crimes for Deterrence

Publicizing the misdeeds of evildoers serves as both a deterrent and a warning to others. This principle underpins public implementation of ḥudūd punishments.

A foundational maxim of Islamic law states: “Individual harm is tolerated to prevent general harm.”

Backbiting (ghībah), though generally prohibited, is permissible—and sometimes obligatory—when it serves a valid Sharīʿah purpose. Recognized exceptions include seeking redress, identifying someone, warning others, addressing overt sinfulness, seeking a fatwa, or help in removing wrongdoing.

Imam Ibn Ḥajar al-Haytamī emphasizes that exposing individuals posing harm or promoting innovation is often mandatory. Imam al-Nawawī highlights that concealment is recommended for those of good character but discouraged for habitual wrongdoers, as exposing them can deter further harm and prevent emulation of their misconduct.”

Public Exposure (Tashhīr): A Form of Punishment

Public exposure, or tashhīr, serves dual purposes: deterring offenders and warning the public. It is a form of punishment under the jurisdiction of legitimate authorities.

In Ḥāshiyat Ibn ʿĀbidīn, the method of publicizing a false witness’s crime is described: “Abū Ḥanīfah stated that such individuals are paraded publicly but not struck.”

Imam Ibn Taymiyyah advocated stringent measures for severe offenders, stating: “The pimp who corrupts women and men warrants severe punishment, with their crime publicized extensively among both genders. Parading them publicly while announcing, ‘This is the punishment for such acts,’ serves as a strong deterrent against one of the gravest offenses.”

Similarly, habitual drunkards and dishonest tradespeople were publicly exposed to prevent harm and protect the public from deception.

Responsibility for Public Disclosure in non-Muslim Lands

In Muslim-majority lands, tashhīr is handled by Islamic authorities, but in non-Muslim societies, the responsibility transitions to the Muslim community (jamāʿat al-muslimīn). Imams like Ibn ʿĀbidīn, al-Kharshī, al-Juwaynī, and Abū Yaʿlā have emphasized the necessity of communal action in the absence of formal Islamic governance, allowing the community to appoint leaders or take collective steps to safeguard its members and address harm effectively.

Toward a Structured Approach

In ideal circumstances, communities should delegate authority (wilāyah) to trustworthy scholars, fatwa committees, and arbitration councils. Such bodies, operating within local legal frameworks, could mitigate confusion and ensure justice in cases of misconduct.

Imam Ibn Taymiyyah explains: “The scope of general and specific appointments and their responsibilities are shaped by language, context, and customary practices. There are no strict limits in Sharīʿah for these responsibilities.”

In the absence of formal structures, informed community members must act responsibly to caution others without affirming unproven accusations. Care must also be taken to avoid spiritual maladies—such as arrogance, envy, or malice—that often emerge in such crises. Sharing a well-crafted statement from credible authorities or wise sincere scholars may suffice in many cases.

Distribution of Responsibility

The concept of responsibility in Islam begins with the acknowledgment that every human errs, as in the hadith: “All the children of Adam are habitual wrongdoers, and the best among the wrongdoers are those who repent.”

This underscores the need for humility, vigilance, and self-criticism. In times of ethical crises, blame is often misallocated for inferior motives, targeting societal structures, institutions, or groups we dislike. Instead, the focus should be on a balanced and just assessment of responsibilities among the Muslim community, its institutions, and individuals.

1. Responsibility of the Muslim Community

From a creedal perspective, Islam’s teachings inherently safeguard society from moral corruption, as evidenced by lower prevalence rates of alcoholism and something like HIV in Muslim majority countries. Critiques, such as excessive male dominance or undue reverence for religious figures, often arise from misapplications of Islamic principles rather than the religion itself. The community’s responsibility lies in correcting these misunderstandings, promoting accurate knowledge of the Sharia, and empowering scholars to uphold Islamic objectives in a dynamic world.

2. Institutional Responsibilities

Islamic institutions play a critical role in fostering ethical and spiritual refinement by educating the public on ethics, critical thinking, and accountability, while avoiding undue glorification of religious figures and emphasizing their fallibility. They must implement rigorous hiring processes, protect vulnerable individuals, particularly children, and address misconduct with sincerity and firmness.

While charisma and oratory skills are very desirable and can enhance daʿwah efforts, institutions must balance this with ethical oversight, acknowledging that even with precautions, deception can still occur, as reflected in the saying: “Whoever deceives us with Allah, we are deceived by him.”

3. Individual Responsibilities

Children:

Children are absolved of criminal responsibility before puberty and blame, as established by consensus before discernment. However, they may be disciplined to correct behavior, as seen in the Prophet’s ﷺ directive: “Command your children to pray when they are seven years old, and discipline them for it when they are ten.”

Adults:

Accountability in Islam, after the reception of Divine directives, hinges on three conditions: puberty, intellect, and volition. While all adults are accountable, the level of responsibility varies. For example:

Women: They are equally responsible for their actions when they act with knowledge and choice. Islam honors women but recognizes gender differences, offering protections such as guardianship while maintaining equality in spiritual obligations.

Mentally Ill: Accountability for mentally ill individuals depends on their mental capacity. Severe impairments that entirely obstruct understanding and free will absolve them of responsibility, while lesser impairments may reduce but not eliminate accountability if their ability to comprehend and direct their will remains intact.

Warnings about individuals focus on their potential harm rather than complete legal accountability. Justice considers their varying capacities while leaving ultimate judgment to Allah.

4. Power Dynamics in Violations

In cases of moral transgressions involving unequal parties—such as teachers and students or spiritual leaders and their followers—the elder or more knowledgeable party bears greater accountability. Spiritual authority exploited to violate sanctities risks severe consequences, including leading victims to blasphemy and apostasy. Allah says: “Indeed, Allah does not love the treacherous.” (Qurʾān 8:58)

Islam, however, does not absolve the weaker party of responsibility, as Qurʾānic dialogues highlight shared culpability between oppressors and their followers. For example: “We are all [tormented] in it. Indeed, Allah has judged between His servants.” (Qurʾān 40:48)

Blind obedience in wrongdoing is explicitly condemned. The Prophet ﷺ warned against following unjust orders, as seen in the hadith where a military leader, out of anger, commanded his soldiers to enter a fire. They refused, and the Prophet ﷺ affirmed: “Obedience is only in what is right.”

Thus, even religious authority does not absolve one of accountability for harmful actions. Each individual bears personal responsibility, with no excuse for complicity in wrongdoing unless under coercion. As a principle: “An action is attributed to the doer, not the one who commands it, unless coercion is involved.”

Related:

What Do I Do When I Find Out My Favorite Preacher Is Corrupt?

The post The Muslim’s Stance Toward Ethical Crises and Scandals [A Summarized Paper] appeared first on MuslimMatters.org.

Victory Or Martyrdom – Strange Are The Ways Of A Believer

6 February, 2025 - 17:50

On October 20th, 2023, Heba Abu Nada, a Palestinian poet from Gaza, shared on her Facebook page, “We in Gaza are, in God’s eyes, between a martyr and a witness to liberation, and we all await where we will be. We all await, O God, your true promise.” Heba would be killed later that day in an Israeli airstrike.

Following fifteen months of a genocide, the ceasefire in Gaza finally took effect on the 19th of January 2025. Celebrations in Palestine and around the world ensued. And while there are understandable trepidations —given “Israel’s” abysmal track record of upholding agreements—, the ceasefire is undeniably a clear victory for the Palestinians. The proposed objectives that Netanyahu and his government had set out to achieve were to eliminate Hamas and rescue all Israeli captives; neither of which was accomplished. Former US Secretary of State, Anthony Blinken, stated that Hamas recruited as many new fighters as were killed during the genocide. This would only come as a surprise to those who have continuously and stubbornly refused to contextualize their right to resistance. Despite “Israel’s” massacring of over 62,000 Gazans (at the time of writing this) since October 2023 and the West expecting this to end Hamas’ influence in Palestinian society, the people’s natural response to occupation and barbarism has not been destroyed.

Victory palestine

Palestinian prisoners are greeted by a crowd after being released from Israeli prison following a ceasefire agreement with Israel, in the West Bank city of Ramallah, Saturday, Jan. 25, 2025. (AP Photo/Nasser Nasser)

Conversely, the Zionists are frothing mad. Having conceded to releasing Palestinians from Israeli prisons by force, they are hellbent on dampening the joyous mood to maintain control. Women, children, veteran hostages along with those suffering from severe illnesses are expected to be freed. Furthermore, over 1000 Gazans who were abducted during the genocide are set to be released as well. “Israel” has banned celebrations from taking place upon their release, barging into families’ homes and confiscating flags and national symbols. Irrespective of this, each day of the Palestinian prisoners’ release, their buses were met with massive crowds cheering them on, carrying them on their shoulders and proudly waving the Palestinian flag above them. Children cried and smiled into their parents’ arms; mothers held their offspring close; spouses were reunited. Their release has always been central to the liberation movement; one which has never been negotiable by Hamas during the negotiation discussions.

In response to this deal, Hillel Neuer, the executive director of UN Watch and a pro-Israeli Canadian lawyer, wrote on X, “Never before in history has a side claimed that they suffered a genocide and at the same time that they won the war they had started,” a post which garnered 12,000 likes in its first 12 hours. Eve Barlow, a Scottish freelance journalist, criticized an image of a Gazan sitting amidst the rubble, a teacup in one hand, who captioned his photo: “I survived the Israeli #genocide”. She complained, “I don’t remember these kinds of images after the camps were liberated in 1945,” deeming it to be a mockery.

Such a discourse seemingly expects a copybook post-genocide scenario, and Palestinians in Gaza have to overtly ‘perform PTSD’ to prove victimhood. It is baffling that Zionists cannot see how it is possible to keep space for two apparently contradictory feelings —to both be in anguish and to feel victorious— when in reality Abu Obaida, the spokesperson for Hamas’ Al Qassam Brigades, has constantly ended his public speeches describing two hopeful outcomes: And indeed it is jihad; either victory or martyrdom.

Allah says in Surah at-Tawbah:

“Say, ‘Never will we be struck except by what Allah has decreed for us; He is our protector.” And upon Allah let the believers rely.'” [Surah at-Tawbah: 9;51]

Say, ‘Are you awaiting anything to befall us except one of the two best things: ˹victory or martyrdom˺? But We are awaiting Allah to afflict you with torment either from Him or at our hands. So keep waiting! We too are waiting with you.’” [Surah at-Tawbah: 9;52]

The incongruity between the feelings of Zionists and that of the Palestinians can ultimately boil down to one hadith of the Prophet ﷺ:

“Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer, for if he has an occasion to feel delight he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it.”

While Zionism is a fantastical and destructive force, every bit of the Palestinian plight is rooted in a reality of hope, in its origins of injustice to the optimistic future Allah subḥānahu wa ta'āla (glorified and exalted be He) promises the oppressed. This is why, despite nearly five hundred days of genocide, the ceasefire announcement resulted in celebrations across the Gaza Strip, with healthcare workers reciting the takbeerat, children chanting “We won’t go down without a fight,” and Hamas fighters joining the crowd. Palestinian journalist, Anas Al-Sharif, who was around-the-clock covering the obliteration of northern Gaza, posted on X, ‘The strong, if he does not win, is defeated, and the weak, if he is not defeated, is victorious. We are victorious because of our steadfastness, perseverance, and refusal to give up our land. Survival despite genocide: steadfastness and victory.” Victory is the release of Palestinian hostages. Victory is the weakening of the Israeli propaganda machine. Victory is the people who’ve accepted Islam upon witnessing the steadfastness of the Palestinians. 

Martyrdom

As Muslims, we understand that death is inescapable and our eternal abode is the Hereafter, the best of which we strive for. When our purpose in this world is to worship Allah subḥānahu wa ta'āla (glorified and exalted be He), we pray that our life is in line with that vision. In the worldly sense, the ultimate honor for a soldier is to die in the service of his country. More significant than that would be to die in a state most pleasing to Allah subḥānahu wa ta'āla (glorified and exalted be He).

“Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allāh, Lord of the worlds.” Surah Al-‘An’am: 6;162]

Allah subḥānahu wa ta'āla (glorified and exalted be He) mercifully bestows great distinction on a martyr. At the time of being killed, a martyr does not feel anything more than what you or I would feel when we are merely pinched by an insect. They are abundantly rewarded by The Most Merciful, who grants them forgiveness, the ability to intercede for seventy relatives on the Day of Judgement, and security from the punishment of the grave —all of which are desired by every believer. For the loved ones he or she leaves behind, they are comforted by the fact that a martyr is alive with Allah subḥānahu wa ta'āla (glorified and exalted be He), eating the fruits of Jannah. More than once, our generous Rabb will ask them if they want anything, and, satisfied, they’ll say that their only wish is to return to the world to be killed in His Way again. This is all because of the honor Allah subḥānahu wa ta'āla (glorified and exalted be He) will provide them. While we cannot declare any individual as a martyr with absolute definiteness, we can instead, as advised by Umar ibn al Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him), say what the Prophet ﷺ said: “Whoever is killed in the cause of Allah, or dies, then he is in Paradise.”

Beyond the mujahid, martyrs are of different types in Islam: among them are those who are killed under a falling building, those who are burnt to death, or those who are killed defending either himself, his property, or his family. We have seen the annihilation of Gazans repeatedly on our phone screens over the past year and we ask Allah subḥānahu wa ta'āla (glorified and exalted be He) to accept them all as martyrs.

Such dignity and assurance, nevertheless, would not invalidate concurrent feelings of immense grief and trauma the Palestinians have been undergoing. They deserve the respite the ceasefire would provide and as Dr. Yara Hawari remarked, Palestinians should not “pay in blood for the solidarity of people around the world and certainly not in over 40,000 people killed.” Undoubtedly, the ceasefire will not end the Settler Colony of Israel’s mission to ethnically cleanse Palestinians from their land; while the genocide in Gaza was taking place, Palestinians in the West Bank have continuously come under attack, by the IOF, the Palestinian Authority (PA) and the everyday deranged Israeli settler. And this has only intensified, evidently as punishment for being humiliated, after the ceasefire. Yet, to many Palestinians, “it’s victory or martyrdom.” Where could such deep faith stem from?

Victory victory

“The strong, if he does not win, is defeated, and the weak, if he is not defeated, is victorious.” [PC: Omer Faruk Yildiz (unsplash)]

It is within our Islamic tradition, in the seerah of the Prophet ﷺ and his Companions, to believe that ultimate victory will be on the side of the mu’minoon, even if there is a delay in witnessing it. On the day of Hudaybiyyah, when the Prophet ﷺ had to make concessions to the Quraysh and forfeit their ‘umrah, the companions were disheartened at the result of this agreement. Umar ibn al Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) approached Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) about this, asking why they must be humiliated in their religion and Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) replied, “Indeed, he is Allah’s Messenger (ﷺ) and he does not disobey his Lord, and He will make him victorious. Adhere to him as, by Allah, he is on the right.”

“Was he not telling us that we would go to the Ka`ba and perform Tawaf around it?” Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) asked.

“Yes, but did he tell you that you would go to the Ka`ba this year?”

Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) replied in the negative to which Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) reaffirmed the Prophet’s ﷺ words, “You will go to Ka`ba and perform Tawaf around it.”

The above conversation highlights two key points: victory is not bound by a manmade schedule and, at the same time, this must not weaken our belief that Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Help is imminent. Our history is replete with examples of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Intervention in dark and disastrous situations. It was Al-Lateef who brought down the spider to shield the Prophet ﷺ and Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) from the Quraysh in the cave. It was Al-Fattah who sent down His Angels to aid the Muslims during the Battle of Badr and cause their victory despite their lower number of fighters. And it is He subḥānahu wa ta'āla (glorified and exalted be He) who has gifted a less-equipped group in Gaza a victory over one of the most superior military forces in the world. Drawing parallels between our history and that of contemporary times can help foreground in us the many tenants of imaan. Allah subḥānahu wa ta'āla (glorified and exalted be He) will send help in ways and manners we cannot imagine. We must remember that He not only granted Gaza a ceasefire, but He liberated Syria, He freed multiple Guantanamo Bay detainees, and it is by His Grace the RSF ceded territory to the Sudanese army; and this is within the past two months alone.

When the companion Khabbab ibn al Aratt raḍyAllāhu 'anhu (may Allāh be pleased with him) complained to the Prophet ﷺ about the torture he endured at the hands of the Quraysh, the Prophet ﷺ promised him, “By Allah, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty.”

Here, Khabbab was to understand that Islam, the religion they were fighting to preserve, would triumph in the end, reminding the rest of us that our efforts would not go in vain, whether in this world or the hereafter. While we may not all be witnesses to the liberation of Palestine, it is essential that we believe in its inevitability, and, like tying one’s camel and placing one’s trust in Allah subḥānahu wa ta'āla (glorified and exalted be He), we must play our role in striving for it.

 

Related:

Podcast: Gaza’s Strength, Our Weakness | Shaykha Zaynab Ansari

Prophetic Lessons From The Muslim Men In Gaza

The post Victory Or Martyrdom – Strange Are The Ways Of A Believer appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 19

6 February, 2025 - 12:00
Reading Time
  • Summary Transcript: ~3 minutes
  • Full Transcript: ~28 minutes
Learning Objectives
  • Understand the spiritual significance of Zakah in purifying wealth and the soul.
  • Identify the mindset and etiquette required for both giving and receiving Zakah.
  • List and describe the eight categories of recipients eligible for Zakah as specified in the Qur’an.
  • Recognize the importance of prioritizing recipients who will benefit spiritually and practically from Zakah.
  • Explain the concept of the sanctity of life in Islam and its importance in maintaining community welfare.
  • Identify the three specific cases where life may be taken in Islam according to the hadith of the Prophet Muhammad (peace be upon him).
  • Understand the role of legitimate authority in enforcing capital punishments within an Islamic framework.
  • Define the five primary objectives of Islamic law (maqasid al-shari’ah) and how they guide Islamic teachings.
  • Describe how Zakah contributes to a balanced and compassionate society by supporting community welfare.
  • Appreciate the balance of justice and mercy within Islamic principles and how this balance impacts both individual rights and communal responsibilities.
Class Summary

Introduction
In Islam, Zakah and the sanctity of life are cornerstones that shape both personal spirituality and community welfare. This post provides insights into the purpose of Zakah, the etiquette of giving, and the limited conditions for taking life, emphasizing the balance of justice, mercy, and preservation of essential values.

The Inner Secrets of Zakah: Purifying Wealth and Soul

Zakah, or almsgiving, is more than a financial obligation—it’s a test and purification of the soul. In giving Zakah, Muslims are reminded to:

  • Give Sincerely: Zakah is given for Allah’s sake, not for public recognition.
  • View It as a Small Offering: No matter how much we give, it’s small compared to Allah’s blessings upon us.
  • Select Worthy Recipients: Choosing recipients who will benefit spiritually and practically, such as the poor, students of knowledge, and those burdened by family obligations, enhances the impact of Zakah.
Who Deserves Zakah? The Eight Categories in Islam

The Qur’an outlines eight main categories of Zakah recipients, including the poor, the destitute, those in debt, and wayfarers. Zakah can also be given to reconcile hearts toward Islam or to free someone in bondage. For those who serve the community, like Zakah collectors or scholars, Zakah provides a means to sustain their contributions to society.

Giving Zakah is not only an act of charity but also a preservation of community welfare, fostering a society where no one is left behind.

The Sanctity of Life: An Islamic Perspective

In Islam, life is sacred, and every effort should be made to preserve it. This includes supporting healthcare, promoting emotional well-being, and discouraging harmful behavior. However, the Prophet Muhammad (peace be upon him) specified three extreme cases where capital punishment is permitted within an Islamic legal framework:

  1. Intentional Murder: For cases where a person has taken another life without justification, punishment may include retribution, with options for forgiveness through blood money.
  2. Adultery by the Married: Married individuals committing adultery may face strict penalties due to the destructive impact on family and community stability.
  3. Apostasy Coupled with Rebellion: Abandoning Islam combined with active rebellion is seen as a breach of communal trust, especially if it causes social discord.

In all cases, these punishments are not to be taken lightly; they are implemented only by legitimate authorities and aim to uphold justice and communal peace.

Islamic Law’s Five Pillars of Preservation

Islamic law prioritizes the preservation of five essential values: faith, life, intellect, lineage, and wealth. These values inform every Islamic law, ensuring that both individual rights and communal harmony are safeguarded.

Conclusion: A Balance of Justice and Mercy

Zakah and the sanctity of life serve as pillars of Islamic teachings, fostering a community rooted in compassion, dignity, and justice. Islam emphasizes forgiveness and reconciliation whenever possible, reminding Muslims that mercy is integral to justice. By adhering to these principles, Muslims create a balanced society that honors the rights of individuals while supporting the community at large.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Brothers and sisters, we are reading, insha’Allah ta’ala, from the book on the Asrar of Zakah, the inner secrets of Zakah. We have already covered five of these inner secrets, as mentioned by Imam Ibn Qudamah, rahimahullah.

Review of Key Principles in Zakah

I want to quickly remind you of these items, insha’Allah ta’ala. The first thing to know about Zakah is that you’re doing it because Allah subhanahu wa ta’ala is testing you. He is testing you with what you love the most, your wealth and your money. Giving Zakah is also a means of freeing yourself from the culture of stinginess, or at least the feeling of stinginess.

The second aspect is that when you give, you should do so while staying away from showing off, or al-riya wa-al-sum’ah. Give secretly between you and the needy person, or between you and the organization you’re giving to. Although it is permissible to give Zakah publicly, the ideal is to keep it private.

The third element we discussed was that when you give your Zakah, you should not think of yourself as doing a favor to the needy. In reality, it’s the other way around. The needy person has done you a favor by accepting your Zakah, because Zakah is their right, and you are merely fulfilling your responsibility to give it.

The fourth point we covered was that no matter how much you give, you should always consider it a small amount. What you’re giving, in comparison to Allah’s blessings upon you, is really nothing. Never think you’re giving too much for the sake of Allah.

The fifth point is that when you give, make sure you’re giving from among the average of what you have. Don’t give the least valuable items, nor do you need to give the most expensive ones. Choose something reasonable that you would feel pleased to accept, so you’re also pleased when you give it, insha’Allah.

The Sixth Duty in Zakah

Now, we come to the sixth duty in the study of Zakah’s inner meanings, and this is where we’ll continue from today, insha’Allah ta’ala. For those following along, we’re on page 62, beginning with the sixth duty. Bismillah. When you give your sadaqah or Zakah, choose someone who will truly benefit and be purified by that Zakah. Look for someone who, when they receive it, benefits both in this world and in the hereafter.

The Eight Categories of Zakah Recipients

The people who are most deserving fall among the eight categories mentioned in Surah al-Tawbah. Let’s review these categories. In Surah al-Tawbah, Allah subhanahu wa ta’ala says, “The sadaqat (charity) is only for the poor (fuqara) and the destitute (masakin).” The difference here is that the faqir is the poor person who is willing to ask, while the miskin is one who is in need but is embarrassed to reveal their hardship, often suffering in silence.

Collectors of Zakah

The third category is “those employed to collect Zakah.” In the time of the Prophet (sallallahu alayhi wa sallam), there were people, called ‘umala al-zakah, whose job was to collect Zakah from others. Today, agencies that facilitate Zakah collection and distribution fall under this category.

Softening Hearts to Islam

The fourth category is “those whose hearts are to be reconciled,” which includes both non-Muslims who might accept Islam and Muslims who might be at risk of losing their faith due to difficult circumstances. Giving them Zakah strengthens their hearts and affirms their faith.

Freeing Slaves and the Bonded

The fifth category is “those in bondage.” This refers to people in slavery. You can buy and free them for the sake of Allah. At that time, some slaves entered into a contract called “mukataba” with their master, where they could earn their freedom by paying a certain amount. If they fell short on payments, they could ask for Zakah to help fulfill their contract and attain their freedom.

Relieving Debtors

The sixth group is “those in debt.” Generally, this applies to people who have taken on public debt, often to reconcile disputes in the community. If a mediator agrees to pay a settlement to resolve a community conflict, they may seek Zakah to cover that debt.

In Allah’s Path

The seventh category is “those fighting for the sake of Allah.” This category is often misunderstood and widely debated. While some argue that it includes funding mosques, schools, and other community projects, many scholars emphasize that this category is specifically for those engaged in jihad for Allah’s cause. Particularly in our context in America, if we allowed Zakah to fund every project, the poor and needy would never receive anything because most Zakah would go towards building institutions.

Travelers in Need

Finally, the eighth category is “the wayfarer,” a traveler who finds themselves stranded. If someone is traveling and encounters a hardship, such as needing lodging or a ticket to continue their journey, they may receive Zakah.

Choosing Recipients with Specific Qualities

Imam Ibn Qudamah, rahimahullah, notes that among these categories, some people are more deserving than others. He advises prioritizing those who would be spiritually and practically uplifted by receiving Zakah. For instance, seek out pious individuals whose lives would be made easier with Zakah so they can focus on worship.

A beautiful example is the story of Amr ibn Abdullah ibn al-Zubair. He would select people in prostration during prayer, quietly leaving bags of dinars by their sandals without revealing his identity. When asked why he didn’t simply hand it to them directly, he replied that he didn’t want to see their reaction or cause them any embarrassment.

Supporting Students of Knowledge

Another category that should be prioritized is those who support knowledge and strengthen Islamic values, such as scholars and students of knowledge. In the past, wealthy benefactors would dedicate income-generating properties to support Islamic schools and scholars, known as awqaf. However, when awqaf were insufficient, scholars would face hardship. Therefore, providing Zakah to students of knowledge can allow them to dedicate themselves fully to their studies.

There is a balance, however, and scholars generally do not recommend that students rely entirely on Zakah. It’s best if students find a modest source of income, but there are times when donations or stipends from Zakah can help them significantly. I recall when we lived with Shaykh al-Uthaymeen, rahimahullah. In the fall, he would casually tell his students, “Winter is coming. If anyone is short on clothes, let us know.” He would personally ensure that students were taken care of.

Gratitude and Perspective of Recipients

Recipients of Zakah should always attribute their blessings to Allah. If they only attribute their sustenance to the giver, they may later blame that person if support stops. The giver should remind the recipient that the blessing ultimately comes from Allah. A grateful recipient will thank Allah and the giver, showing gratitude without over-praising the individual.

Another quality of the ideal recipient is modesty. Allah praises those who conceal their need, saying in Surah Al-Baqarah, “The ignorant person would think them self-sufficient due to their restraint.” If you find someone with a genuine need who doesn’t openly ask, they are often the most deserving. Ask around, as those who suffer silently may be the most in need.

Another preferred recipient is someone burdened by the care of a family or an illness. If a person is restrained by such responsibilities, supporting them through Zakah can release them from their burdens. In cases where individuals are unjustly imprisoned, providing Zakah to help their families is especially virtuous.

Lastly, a close relative who is also eligible for Zakah should be prioritized because giving to them fulfills both the obligation of charity and the duty of kinship. If a person has multiple qualities—pious, supporting knowledge, and a close relative—they are even more deserving of Zakah.

Etiquette for Recipients of Zakah

The author then shifts to discuss the etiquette of receiving Zakah. If you are in a position to receive it, remember that it’s meant to help you focus on seeking Allah’s acceptance. Avoid relying on Zakah as a constant source and aim to cover only your essential needs.

The recipient should also show proper gratitude. The Messenger of Allah (sallallahu alayhi wa sallam) said, “Whoever does not thank people does not thank Allah.” Recipients should neither complain about the amount nor belittle the giver’s effort, even if the amount seems small.

Further, if the Zakah comes from a doubtful source, the recipient should avoid it unless they have a compelling need. If a person gives Zakah from doubtful earnings, the legal verdict may permit the poor to take only what they need and donate the rest to charity.

The recipient is also encouraged to avoid taking more than what they genuinely need. If the need is temporary, only take enough to address that specific need. This includes covering basic expenses for up to a year, if necessary, but not beyond that.

In distributing Zakah, we should ideally try to help people out of poverty, rather than keeping them dependent. For instance, giving a substantial amount to a family to meet their annual needs may be better than distributing smaller amounts to many people who would still struggle.

With that, we conclude this discussion on the recipients and duties of Zakah. Next week, we’ll continue with the topic of voluntary charity (sadaqah al-tatawwu’), insha’Allah ta’ala.

Understanding the Sanctity of Life in Islam

So, for those following along, we will next be reading from Hadith 14 in the commentary of Ibn Rajab. We are on page 199, covering “The Blood of a Muslim.”

Three Cases Where Life May Be Taken

Abdullah bin Mas’ud narrated that the Messenger of Allah said: “The blood of a Muslim is not lawful to be shed except in one of three cases: the fornicator who has previously been married, the one who retaliates by taking a life for another life, and the one who abandons their religion and separates from the community.” This narration is found in both Al-Bukhari and Muslim.

In the translation, this needs some clarification. Essentially, the Prophet (sallallahu alayhi wa sallam) is specifying three exceptional cases where taking a life may be justified within the legal framework of Islam. These exceptions align with the goal of preserving the community’s spiritual and social health. These are capital punishments enforced by legitimate authority, not for individuals to enforce on their own. The purpose of these punishments is to uphold justice and act as a deterrent, maintaining harmony within the society.

Capital Punishment for Adultery by a Married Individual

Let’s look into each category. The first category, “the fornicator who has previously been married,” refers to someone who has experienced lawful marital relations and, despite this, commits adultery. The consensus among Muslims is that such a person is to be stoned to death as a punishment. This ruling is derived from the Sunnah of the Prophet (sallallahu alayhi wa sallam), who implemented it in cases like that of Ma’iz and the woman called Al-Ghawamidiyah. This severe punishment emphasizes the importance Islam places on marital fidelity and the devastating impact of adultery on family and society.

Retaliation for Murder (Qisas)

Next, the second category, “a person who retaliates by taking a life for another life,” refers to cases of intentional murder. In such cases, the penalty is execution, based on the concept of qisas, or equal retaliation. However, this punishment is only applied when an authorized legal authority enforces it after a proper legal process. Family members of the victim have the option to accept blood money (diyah) as an alternative, which is considered an act of forgiveness and mercy.

Apostasy Coupled with Rebellion

Finally, the third category is “one who abandons their religion and separates from the community,” referring to a Muslim who openly renounces Islam and causes disruption in the community. Apostasy, in this context, is regarded as a betrayal of the social contract within the Muslim community, especially when it is accompanied by hostility or incitement against the faith. However, this ruling requires a thorough legal procedure and is often accompanied by opportunities for repentance and reconciliation.

Objectives of Islamic Law (Maqasid al-Shari’ah)

Imam Ibn Rajab, in his commentary, dives deeply into the significance of these exceptions. He emphasizes that the preservation of life is fundamental in Islam, and taking a life is only permissible in these extreme and legally governed cases. The core principle here is that human life is sacred, and transgressing against it is a serious offense in the eyes of Allah.

To understand the broader framework, scholars categorize these rulings under what is known as the maqasid al-shari’ah, or the objectives of Islamic law. These objectives seek to preserve five essential values: faith, life, intellect, lineage, and wealth. These principles form the basis of Islamic legal rulings and ensure that every law serves to protect and enhance the well-being of individuals and society.

Thus, the sanctity of life is a cornerstone of Islamic values, and any breach of this sanctity is met with the utmost seriousness. However, Islam also teaches forgiveness and mercy, encouraging reconciliation and leniency wherever possible.

Insha’Allah, as we continue our studies, we will further explore these concepts, examining how they apply to our lives and how they help maintain justice, mercy, and order within the framework of Islamic teachings.

Preservation of Life in Islam: Detailed Explanations

In regard to the preservation of life, Allah subhanahu wa ta’ala made it very clear that one of our purposes in this world is to spread and flourish on this earth, fulfilling our duties to Allah through procreation and establishing families. Allah says in the Qur’an, “He has produced you from the earth and settled you on it,” reminding us that part of our existence is to inhabit and cultivate the earth.

Preserving Life Through Family, Community, and Health

Allah preserves life through various teachings and commands. For instance, He commands us to care for children, even before they are born. Hence, the entire subject of abortion becomes a critical ethical issue in Islamic jurisprudence, as the preservation of life extends from the unborn child through all stages of life. The standard rule in Islam is to preserve life, not the opposite.

Once a child is born, the obligation to care for them continues. As parents, it is our responsibility to provide for them, as the Prophet (sallallahu alayhi wa sallam) emphasized by saying, “It is enough of a sin for a person to neglect those they are responsible to provide for.” This is a foundational concept in Islam, teaching that neglecting one’s family and failing to provide for them is a significant sin.

This principle of preservation extends to the collective community as well. When there is a disaster, such as a refugee crisis or a need for humanitarian assistance, it becomes a duty upon those who can afford it to help. This is part of the communal responsibility to preserve life.

Seeking Medical Treatment

Furthermore, seeking medical treatment when one is ill is also seen as part of preserving life. While some scholars debate whether it’s obligatory, the general consensus encourages seeking treatment to maintain health and well-being. The Prophet (sallallahu alayhi wa sallam) said, “For every disease, there is a cure,” indicating that it’s a duty to pursue healing as part of preserving life.

Preserving life also involves safeguarding people from harm, whether physical or emotional. Sometimes, emotional hardships can lead individuals to despair or even suicide, as we’ve unfortunately witnessed in recent cases in our own community. Helping people during their emotional and psychological struggles is part of our duty to preserve life, showing them mercy and compassion to prevent them from losing hope.

In Surah An-Nisa, Allah strongly condemns murder, warning of severe punishment for those who transgress against the sanctity of life. This reinforces that taking life unjustly is one of the gravest sins in Islam.

Exceptions to the Sanctity of Life in Islamic Law

However, the sanctity of life has its limits when it comes to specific offenses that warrant capital punishment, as mentioned in the hadith. These offenses—intentional murder, adultery by a married individual, and apostasy coupled with rebellion—are exceptions where the preservation of life is weighed against the preservation of communal integrity and justice.

The hadith of the Prophet (sallallahu alayhi wa sallam) provides a framework that underscores the sanctity of life while also recognizing circumstances where, to protect the community’s welfare and spiritual health, strict penalties are enforced. This balance is central to the Islamic legal system, which aims to preserve both the individual and the community’s welfare.

Therefore, when we consider the objectives of Islamic law—the preservation of faith, life, intellect, lineage, and wealth—we see how each law in Islam is designed to serve these purposes. Islam emphasizes not just individual rights but also community responsibilities, promoting a balanced and just society.

Conclusion: The Role of Islamic Teachings in Maintaining Justice and Mercy

Thus, the sanctity of life is a cornerstone of Islamic values, and any breach of this sanctity is met with the utmost seriousness. However, Islam also teaches forgiveness and mercy, encouraging reconciliation and leniency wherever possible.

Insha’Allah, as we continue our studies, we will further explore these concepts, examining how they apply to our lives and how they help maintain justice, mercy, and order within the framework of Islamic teachings.

Q&A
  1. What is the primary purpose of giving Zakah in Islam?
    • To purify the giver’s wealth and soul while helping those in need as an act of worship to Allah.
  2. What mindset should Muslims have when giving Zakah?
    • They should give sincerely for Allah’s sake, not for showing off, and view their offering as small compared to Allah’s blessings upon them.
  3. Who are the main recipients of Zakah according to the Qur’an?
    • The poor, the destitute, Zakah collectors, those whose hearts need softening toward Islam, those in bondage, debtors, travelers in need, and those fighting for Allah’s cause.
  4. Why is it better to give Zakah privately rather than publicly?
    • To avoid showing off and to ensure that the act remains purely for Allah’s pleasure.
  5. How does prioritizing certain recipients, like students of knowledge or those who conceal their needs, enhance the impact of Zakah?
    • It helps individuals who will benefit spiritually and practically, leading to stronger community bonds and spiritual growth.
  1. What quality does Allah praise in Zakah recipients?
    • Allah praises those who conceal their need, maintaining dignity and restraint.
  2. What is the role of Zakah in supporting knowledge and scholars?
    • Zakah can support students and scholars, allowing them to dedicate time to learning and teaching, strengthening Islamic values in the community.
  3. What should a Zakah recipient remember about the source of their provision?
    • They should attribute the blessing to Allah, not solely to the individual who gave the Zakah, as all provision ultimately comes from Allah.
  4. What guidance is given about the amount a recipient should take?
    • A recipient should only take what they genuinely need, covering basic expenses without excessive dependence on Zakah.
  1. Why is preserving life considered fundamental in Islam?
    • Life is sacred, and preserving it is a duty to maintain personal well-being, family, and community harmony.
  2. What are the three exceptions to the sanctity of life, as mentioned by the Prophet Muhammad (peace be upon him)?
    • Intentional murder, adultery by a married individual, and apostasy coupled with rebellion.
  3. How does Islam view intentional murder?
    • As a grave offense punishable by equal retribution (qisas), with an option for the victim’s family to accept compensation (diyah) as an act of mercy.
  4. Why is adultery by a married individual considered so severe?
    • It disrupts family and social harmony, with the potential to harm both individual relationships and community stability.
  5. What conditions make apostasy subject to capital punishment in Islam?
    • Apostasy is punishable when it is accompanied by active rebellion or hostility that threatens social stability and community trust.
  6. Who has the authority to enforce capital punishments in Islam?
    • Only legitimate and recognized authorities, following a thorough legal process, can enforce such punishments.
  1. What are the five primary objectives of Islamic law (maqasid al-shari’ah)?
    • The preservation of faith, life, intellect, lineage, and wealth.
  2. How does Islamic law seek to balance individual rights and community welfare?
    • By establishing rules that protect both personal and communal well-being, ensuring harmony, justice, and responsibility.
  1. How does Islam encourage forgiveness and mercy even when dealing with serious offenses?
    • By allowing alternatives like blood money for murder, encouraging leniency, and providing opportunities for repentance.
  2. What role does Zakah play in building a balanced and compassionate society?
    • It fosters community welfare, helps alleviate poverty, and strengthens ties within the community by prioritizing those in need.
  3. How does the emphasis on both justice and mercy reflect the broader goals of Islamic teachings?
    • It creates a society that values human dignity, accountability, and communal support, balancing strict justice with opportunities for compassion and forgiveness.

The post Study Classical Texts the Traditional Way | Session 19 appeared first on MuslimMatters.org.

10 Lessons After 10 Years Of Marriage

5 February, 2025 - 10:49

I can’t believe that l celebrated 10 years of marriage with my husband this December, mashaAllah! These 10 years feel like it has been just a month but also 100 years at the same time. There have been good times and bad times and everything in between. To force myself to reflect meaningfully on this life milestone, I wrote down ten lessons I’ve learned along the way. I divided the lessons into three categories: myself, my spouse, and marriage in general. 

MYSELF 1. Investing in Myself is Better for the Marriage 10 years of marriage

Invest in yourself [PC: Maria (unsplash)]

A side benefit I never expected from seeking professional counseling services as an individual is that I’ve found my marriage less taxing and more meaningful. Taking the time to put my own oxygen mask on first has allowed me to be a better version of myself. We often hear “my spouse makes me a better person” during wedding speeches, but how true is that, and why should I only be better for them? I know if I work on myself selfishly –meaning I want to be happier, less stressed, more fulfilled, and balanced as an individual for no one other than myself– a more whole and healthy person shows up to complete half of the marriage. I also find that staying current with my understanding of myself lets me function better within my marriage because I’m more sure of my footing, thanks to the work I put in with my counselor every month.

2. Smaller Setbacks Become Bigger with Time

When unaddressed, smaller setbacks can grow into more significant obstacles over time. Sometimes, I’ve thought that a minor issue isn’t significant enough to take the time and energy to improve or resolve. However, these minor infractions can conglomerate into mountains that require tons of energy to dismantle and rectify. When left to fester, smaller setbacks transform into what I perceive as patterns of annoying or hurtful behavior, even though my spouse hasn’t done it intentionally. As the years have gone by, I’ve gotten better at quickly picking up on what I don’t want to be the norm because I know it will come to a head later if not addressed now. 

3 Every Big Disagreement has a Deep-Rooted Emotion Underneath

Do you know that iceberg chart? We’ve all seen it. “Go deeper,” the counselor says. “Now go one level deeper. And one more level after that.” It’s never just about the issue at hand, because we’re complex emotional creatures intertwined as a married couple. If I’m upset about him asking how much milk to feed the baby, it might in reality be me feeling overwhelmed trying to figure out how to raise a baby. If he’s upset the dishes are left in the sink, it might actually be him feeling unappreciated. It’s always a much deeper issue than what appears on the surface. I must be honest with myself and vulnerable enough with my partner to share what’s truly bothering me about a big disagreement. 

MY SPOUSE 4. My Spouse Can’t Be My Everything

Many of us learned that our spouses can’t be our everything during the early days of the COVID-19 pandemic, so this lesson isn’t big news. I’ve learned that when I need a break from it all, my husband can’t take the spot of my sisters or girlfriends. He is my confidant, but I’ve learned it’s okay not to share every worry or thought with him because it can cause harm to our relationship. I have to invest time and energy into the spaces my husband can’t fill for me, and if I ask him to overextend himself, no one ends up happy.   

5. Stay Curious and Open-Minded about My Spouse

If I placed my husband from 10 years ago next to my husband from today, they wouldn’t be the same. Staying curious about my spouse instead of assuming I know everything there is to know about him allows me to be open-minded enough to accept who he currently is and how he is showing up in our relationship right now. I often find myself asking my husband strange hypothetical questions to see if I can discover something new about how he thinks or perceives the world. Thinking I know everything there is to know about him spoils the adventure that is still unfolding in front of us.  

MARRIAGE IN GENERAL 6. Love is a Verb, and Mercy is a Choice

It’s a popular saying among the married: love isn’t a feeling; it’s a verb you act upon. But as someone who didn’t fall in love and get married after years of dating, l always think of the verse that ties love and mercy together.

Yes, love is meant to be shown through actions so my partner can receive it. Expressing love is something I try to incorporate into daily habits. And yet, there are times when I am so frustrated, either with my husband or anything else, that practicing love is impossible. Those are the moments when extending mercy becomes crucial. If I can’t act lovingly, can I at least act mercifully?

In the instances when I act callously or cruelly towards my husband, it destroys the love I’ve worked so carefully to build. Love and mercy are a tag-teaming duo that jumps in and out of the ring with us every day. 

7. Marriage has Seasons 10 years of marriage

Marriage has different seasons [PC: Wes Hicks (unsplash]

Marriage has seasons because life has seasons. Life with no kids versus life with one versus life with two – that’s impacted my marriage. Life in graduate school versus life with real jobs has also impacted my marriage. Every season has aspects I cherish, abhor, or feel somewhere between. As a sentimental person, I can sometimes be trapped in the rose-colored nostalgia of previous seasons. That’s when I have to remind myself that my relationship now can’t compare with what it was like 10 years ago because everything is different; us as individuals, our lives, the world. When I long for a season of the past, I force myself to think of three things that I didn’t like back then and three things I value in my current season. I also think about a concrete way to bring elements from previous seasons into this one.

8. The Tedium of Life Must be Addressed

Do you know what kills the vibe? The electricity getting shut off because no one’s paid the electric bill in three months, and the final notice hasn’t been seen because no one’s opened the mail. If life is going up in flames around me because I am terrible at adulting and can’t figure out how to work with my co-captain, it will surely ruin my marriage. The tedium of living life and arranging the household must be addressed in whatever fashion both parties agree to. Whenever our lives become more dysfunctional, I become more disgruntled with nearly everything, including my marriage. Household affairs don’t have to be perfect. Still, there needs to be a coordinated plan that works well enough, is clearly communicated and agreed upon, and is subsequently adjusted as life changes. 

9. Both Sides of the Family are Unique

Over the past decade, I’ve learned that all families are beautiful and complicated in their own ways, and that there is no such thing as an ideal family. Staying inquisitive and nonjudgmental has helped me notice the differences in our families and how that impacts our dealings with each other. Differences can be good, bad, and neutral. When it comes to communication and conflict resolution, knowing our families’ norms helps me navigate conflict more quickly and effectively, depending on which side is involved. The additional layer of complexity is that our family dynamics and individuals within both families are not static, so what may have been the case when I was 15, living at home with everyone, may no longer be relevant. Embracing the perks and accepting the flaws in both families help us find the best and mitigate the not-so-best as life goes along. 

10. Accept That it Can Never Be Equal 10 years of marriage

A-team [PC: Sandy Miller (unsplash)]

How many times have we thought the best marriage is where everything is 50-50? You scrub the toilet this week; I’ve got it next week. We’ll both work and parent part-time and put our earnings into a joint account. It sounds reasonable and fair, but splitting everything equally is impossible. Striving towards being equitable over equal is an essential and complicated possibility, but the inevitability of one person giving more in certain areas is a reality to come to terms with. When I give more, I give more knowing that he gives more in different ways. I shouldn’t keep the tabs and write “I-O-U’s” on his behalf that I cash out when he is in a better position to give later. I’m hoping for my reward with Allah subḥānahu wa ta'āla (glorified and exalted be He) for all the extra I do, not him. Part of accepting that it can never be equal also helps me understand how to avoid overextending myself and giving when it’s outside of my capacity to do so. It’s okay not to give 50% or even 1% sometimes if it’s better for the marriage. 

10 Years Down…Many Lessons Left to Learn!

10 years into our marriage, I’m surprised at how much I have yet to learn and discover about myself, my spouse, and what I expect of marriage in general. If you had told me when I was single that making my marriage stronger involves working more on myself than anything else I would not have believed you! So that’s my biggest takeaway as I look forward to the next 10 years inshaAllah

 

Related:

[Podcast] Happily Ever After (Ep 3) | Are Muslim Marriages Doomed?

Getting to Know A Potential Husband/Wife? 3 Questions To Ask Yourself First.

The post 10 Lessons After 10 Years Of Marriage appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 18

4 February, 2025 - 17:00
Reading Time
  • Summary Transcript: ~5 minutes
  • Full Transcript: ~27 minutes
Learning Objectives
  • Understand the significance of zakah as one of the five pillars of Islam and its role in both personal and communal life.
  • Identify the deeper spiritual purposes of zakah, including purification of wealth, testing attachment to material possessions, and expressing gratitude to Allah.
  • Recognize the ethical guidelines and etiquettes involved in giving zakah, such as secrecy, humility, and sincerity.
  • Distinguish between types of zakah (zakat al-fitr and zakat al-mal) and the appropriate forms of giving, whether in kind or in cash, based on the recipient’s needs.
  • Comprehend the concept of loving for others what one loves for oneself and how it relates to the completion of iman (faith).
  • Appreciate the importance of humility in giving zakah and understand why Islam discourages seeking superiority or dominance over others.
  • Analyze positive competition in Islam in the context of seeking knowledge and wealth for charitable purposes.
  • Explore the dual responsibility fulfilled by zakah—meeting both Allah’s command and the needs of the community.
  • Apply the concept of zakah as a form of spiritual connection with Allah, beyond its role as a charitable transaction.
Class Summary Understanding the Spiritual Essence of Zakah: Beyond Financial Obligation

Zakah is often seen as a financial obligation in Islam, but its essence goes far beyond simply calculating and distributing wealth. This post explores the deeper spiritual and ethical meanings of zakah, as taught by scholars like Imam Ibn Qudamah, who urge us to approach zakah as a transformative act of worship.

Zakah: A Pillar of Faith and Compassion

As one of the five pillars of Islam, zakah is as fundamental to a Muslim’s faith as prayer. Like prayer, it is an obligation—mandatory for those who can afford it—and is deeply tied to a believer’s spiritual and communal well-being. In fact, zakah is frequently paired with salah in the Qur’an to emphasize its significance, reminding us that both financial giving and prayer are integral to a complete, compassionate faith.

The Purpose of Zakah: Purifying Wealth and Heart

The true purpose of zakah is threefold:

  1. Testing Love for Allah: By giving from what we love most—our wealth—we demonstrate our love for Allah over material possessions.
  2. Purification from Stinginess: Regularly giving a portion of our wealth helps purify us from miserliness, making us more generous and humble.
  3. Expressing Thankfulness: Zakah is a way to show gratitude for the blessings Allah has granted, by sharing them with those in need.
Duty and Etiquette in Giving Zakah

To fulfill zakah properly, certain guidelines and intentions should be followed:

  • Give in Secrecy Where Possible: Giving in private preserves the dignity of the recipient and helps avoid pride in the giver. However, public giving can be acceptable if it inspires others or clarifies any doubts about fulfilling the obligation.
  • Avoid Self-Righteousness: We should avoid seeing ourselves as “better” for giving; rather, we should view the poor as doing us a favor by accepting what Allah has obligated us to give.
  • Choose Lawful and Good Wealth: Allah is pure and only accepts what is pure. Therefore, we should give from the best of our lawful earnings, not what we ourselves wouldn’t want.
Loving for Others What You Love for Yourself

A core value in Islam is to love for others what we love for ourselves. This concept, emphasized by the Prophet ﷺ, highlights the importance of empathy in completing our iman (faith). True iman isn’t only about personal piety but about compassion and wishing good for others. If we see others facing difficulties, we should be moved to help them, and if we see them blessed, we should feel joy, not envy.

Humility and Zakah as a Path to Completion of Faith

The Qur’an praises those who do not seek superiority on earth nor cause corruption. Similarly, believers should strive to be humble, not seeking to outdo others in material gains. In fact, the only competition encouraged in Islam is in acts of goodness. The Prophet ﷺ said there is no “envy” except in two cases: wishing to have wealth to give in charity, or knowledge of the Qur’an to teach and live by it.

Conclusion: Zakah as a Transaction with Allah

Ultimately, zakah is not just a transaction with people—it’s a transaction with Allah. By fulfilling this duty with sincerity, humility, and compassion, we purify our wealth, strengthen our connection with Allah, and complete our faith. May Allah grant us the understanding and sincerity to perform zakah in its true spirit, loving for others what we love for ourselves, and helping us fulfill this sacred duty to our communities.

Full Transcript The Inner Secret of Zakah

Today, we will be discussing the inner secret of zakah. Usually, when we talk about our ibadat, we focus a lot on salah and siyam, but we rarely think much about zakah because it’s a financial obligation. Often, we see it as just a matter of calculating the numbers, giving away the amount, and considering it done. We don’t always pay close attention to the spiritual side of zakah.

Understanding the Essence of Zakah

When preparing for this class, I came across some insights from Imam Ibn Qudamah, who emphasized the importance of understanding the essence of zakah. We should reflect on why we give zakah and how to prepare ourselves spiritually when performing this form of ibadah. Even though it’s a financial worship, it has profound spiritual aspects. Let’s explore Imam Ibn Qudamah’s discussion on the inner secrets of almsgiving and zakah.

Zakah as a Pillar of Islam

Imam Ibn Qudamah begins by noting that zakah is one of the pillars of Islam. Allah mentions it alongside prayers in His command: “And establish prayer and give zakah.” This emphasis highlights that zakah is not optional; it is obligatory for every individual who has the financial ability to pay it. Allah combined zakah with salah to underscore its significance. The Prophet ﷺ said in a hadith that the first matter a servant will be questioned about on the Day of Judgment is salah. If it is accepted, the rest of one’s deeds will be accepted; if not, everything else will be in jeopardy. Since salah is so critical, anything consistently paired with it, like zakah, holds similar importance.

The Significance of Zakah in the Time of Abu Bakr al-Siddiq

This connection also explains why Abu Bakr al-Siddiq, may Allah be pleased with him, fought those who refused to pay zakah after the Prophet ﷺ’s death. Some people argued that they used to pay zakah to the Prophet ﷺ, and with his passing, they no longer needed to fulfill this obligation. Abu Bakr saw this stance as a severe threat to the faith and insisted on fighting them for every penny owed in zakah, equating it to the significance of salah. This incident reflects the serious nature of zakah in Islam.

The Focus on the Spirit of Zakah

When discussing the nature of zakah, Imam Ibn Qudamah clarifies that his focus is not on the legal rulings, the fiqh of zakah—such as how much to give or from which wealth—but on the essence, etiquette, and spirit behind it. He speaks on whether zakah should be given in physical items, like food, as specified in divine texts, rather than in monetary value, highlighting that the aim of zakah goes beyond simply alleviating poverty.

Categories of Zakah: Zakat al-Fitr and Zakat al-Mal

Zakah can be divided into two categories: zakat al-fitr and zakat al-mal. Zakat al-fitr is given at the end of Ramadan, usually in food items like dates or wheat, while zakat al-mal is an annual payment on accumulated wealth. When it comes to zakat al-fitr, some scholars debate whether it’s better to give it in the form of food, as the Prophet ﷺ prescribed, or in cash, which may be more practical for the poor’s needs today. Imam Ibn Qudamah leans toward the opinion that adheres to the Prophet’s tradition of giving food, viewing it as essential to retain the spirit of the sunnah.

Imam Ibn Taymiyyah and other scholars suggest a balanced view, saying it depends on the poor’s needs. If the poor need food, then give food; if their needs are better met with cash, then cash is acceptable. In certain circumstances, providing cash may be more helpful, particularly in areas where food is not the primary concern but other expenses like rent or utilities are. Therefore, depending on the situation, zakah may be given in a way that best fulfills both the spirit of the sunnah and the practical needs of the community.

Legal Obligations in Worship and Their Types

Imam Ibn Qudamah also categorizes legal obligations into three types: sheer worship with no apparent reason, actions with clear reasoning (such as paying back debts), and a combination of both. Zakah falls into the third category, where it is both a spiritual act and a practical means of helping those in need. By doing so, it combines the spirit of worship with a real-world impact, helping both the giver in their obedience to Allah and the recipient in their material needs.

Duties and Etiquette in Giving Zakah

In the act of giving zakah, certain duties or etiquettes should be observed.

Duty 1: Understanding the Purpose of Zakah

The first duty is understanding the purpose of zakah, which includes testing one’s love for Allah by giving away what one loves, purifying oneself from miserliness, and expressing thankfulness for the blessing of wealth. These purposes align with verses from the Qur’an. As Allah says, “You will not attain righteousness until you give from what you love.” Giving zakah is an act of detaching from the things we love most, such as wealth, to strengthen our connection with Allah.

Duty 2: Secrecy in Giving Zakah

The second duty is secrecy. Giving zakah in secret is preferable to protect the dignity of the recipient and avoid the temptation of showing off. However, if there is a fear of being accused of not giving zakah, it may be given publicly, especially if the recipient is comfortable with that. The Qur’an says, “If you give charity openly, it is well; but if you conceal it and give it to the poor, it is better for you.” Public giving can inspire others, but when possible, secrecy is advised.

Duty 3: Avoiding Self-Righteousness and Harm

The third duty is refraining from self-righteousness or causing harm to the recipient. We should not consider ourselves superior for giving zakah. Instead, we should view the poor as doing us a favor by accepting Allah’s right, which purifies us. Zakah is an obligation, and once calculated, it is no longer our wealth but the right of the poor. Holding onto it too long or becoming overly selective about where to give it is inappropriate.

Additionally, zakah should be considered a small gesture regardless of the amount. No matter how large a sum, it’s best to view it as minimal, as a means to guard against pride. In the end, even large amounts like $25,000 given from a wealth of a million dollars are only a fraction of one’s total blessings. Zakah is different from taxes; it is given from excess wealth, not from one’s essential earnings. It’s a means to help those who are less fortunate with our extra wealth.

Duty 4: Giving From Lawful and Good Earnings

Moreover, zakah should be given from lawful and good earnings. Allah is pure and accepts only that which is pure. We should avoid giving the poorest quality of our wealth. When we give, we fulfill two rights: Allah’s right and our own, as what we give will meet us on the Day of Resurrection. Just as we want to see the best of what we have on that Day, we should give the best of what we possess.

Duty 5: Giving from What You Love Most

Loving money is natural, as Allah says, “And you love wealth with immense love.” When we give, it’s a test of parting with what we hold dear. This is illustrated in the story of Ibn Umar, who once longed for fish while ill. When a fish was finally found and prepared, a poor man came asking for food, and Ibn Umar immediately gave him the fish. His wife was surprised, but he explained that since he loved the fish, giving it away fulfilled the command to give from what one loves.

Likewise, one’s zakah should reflect sincerity and gratitude, not arrogance. Acts of zakah are transactions with Allah, using the poor as vessels to fulfill our duty to Allah. This mindset shifts the focus from a transactional relationship with the poor to a connection with Allah, done with humility and gratitude.

The Perfection of Iman in Loving for Others

The Prophet ﷺ said, “None of you truly believes until he loves for his brother what he loves for himself.” This hadith emphasizes the perfection of iman (faith). If one feels no joy for others’ success or no sorrow for their hardships, there’s a flaw in one’s iman. Islam promotes empathy, compassion, and collective well-being.

Humility and Refraining from Arrogance

The Qur’an also encourages a humble spirit, praising those who do not seek to exalt themselves on earth nor cause corruption. Imam Ibn Jarir relates a statement from Ali where he says that even trivial matters like being conceited over a better sandal strap can fall under this warning, emphasizing humility and caution against arrogance.

One may wonder whether wishing for a better station or condition than others conflicts with this teaching. The answer is that as long as there is no envy or ill feeling, it is acceptable to wish for one’s own improvement in dunya. In matters of the Hereafter, however, competition is encouraged, especially in good deeds. The Prophet ﷺ said there should be no envy except in two situations: a person blessed with wealth who spends it generously and a person blessed with knowledge of the Qur’an who recites and practices it with devotion.

Mutual Affection and Sympathy in Islam

On the whole, a believer should love for others what they love for themselves and should strive to correct their fellow Muslims’ shortcomings without malice. Muhammad Ibn Wasir was once selling his donkey, and a man asked, “Are you pleased with it for me?” He replied, “If I were pleased with it, I would not sell it.” This indicates his sincerity, as he didn’t want to pass off something he no longer found valuable as something desirable to someone else.

The hadith of Nu’man ibn Bashir describes the believers’ mutual affection, sympathy, and compassion, comparing it to the unity of the body: “When any of its members suffers, the rest of the body rallies with fever and sleeplessness.” This unity reflects how believers should feel for one another—if one person suffers, others should feel it as if they themselves are in pain.

The Qur’an also encourages a humble spirit, praising those who do not seek to exalt themselves on earth nor cause corruption. Ibn Jarir relates that even minor conceit can violate this principle. In matters of dunya, Muslims should not wish to surpass others, but in matters of faith and good deeds, competing for excellence is encouraged.

The mu’min who completes their iman is one who loves for others what they love for themselves. They will correct others’ faults with compassion, not judgment, and feel sadness at their brothers’ hardships while rejoicing at their blessings. Those who love Allah see others with His light, detesting the sins but not the sinner. They wish for all Muslims, even those weak in faith, to turn back to Allah with guidance and mercy.

Conclusion

May Allah grant us the understanding and ability to embody these principles, and may He make us among those who strive for the completion of iman, loving for others what we love for ourselves.

Q&A
  1. What is zakah, and why is it significant in Islam?
    • Answer: Zakah is a pillar of Islam that emphasizes charity and purification of wealth. It’s an obligatory act that not only aids those in need but purifies the giver’s wealth and heart.
  2. How does zakah compare to salah in terms of importance?
    • Answer: Zakah is often paired with salah in the Qur’an, highlighting its importance. Like prayer, it’s essential for fulfilling one’s obligations in Islam.
  1. What are the three main purposes of zakah according to Imam Ibn Qudamah?
    • Answers:
    • To test one’s love for Allah by giving away beloved possessions.
    • To purify oneself from stinginess.
    • To express thankfulness for Allah’s blessings.
  2. How does giving zakah help in purifying one’s heart?
    • Answer: Regularly giving zakah reduces attachment to wealth, combats stinginess, and promotes generosity, leading to a purer heart.
  1. Why is giving zakah in secrecy recommended?
    • Answer: Secrecy protects the dignity of the recipient and prevents the giver from becoming prideful.
  2. When is public giving of zakah appropriate?
    • Answer: Public giving is acceptable if it encourages others to give or clarifies that the obligation is fulfilled.
  3. What type of wealth should be given as zakah?
    • Answer: Zakah should be given from lawful, good, and valued wealth, as Allah accepts only that which is pure.
  4. How should we view the act of giving zakah in terms of self-perception?
    • Answer: We should avoid seeing ourselves as superior for giving zakah and should instead feel gratitude for fulfilling an obligation.
  1. What did the Prophet ﷺ say about loving for others?
    • Answer: The Prophet ﷺ said, “None of you truly believes until he loves for his brother what he loves for himself.”
  2. How does loving for others complete one’s iman (faith)?
    • Answer: True iman includes compassion and empathy, caring for others’ well-being, and sharing in their happiness or sadness.
  1. Why does the Qur’an praise those who don’t seek exaltation on earth?
    • Answer: Seeking humility over superiority aligns with Islamic values, encouraging a life of service and kindness rather than dominance.
  2. What are two areas in which “envy” or competition is considered positive in Islam?
    • Answer: Positive competition is allowed in seeking knowledge of the Qur’an to teach it and wealth to use in charity.
  1. How should zakah be viewed beyond financial charity?
    • Answer: Zakah should be viewed as a transaction with Allah, purifying wealth and strengthening one’s connection with Him, while benefiting the community.
  2. What two rights are fulfilled by giving zakah properly?
    • Answer: Zakah fulfills the rights of Allah by obeying His command and the rights of the community by supporting those in need.

The post Study Classical Texts the Traditional Way | Session 18 appeared first on MuslimMatters.org.

A Shadowy Guest: The Life And Lives Of Muhammad Daif

4 February, 2025 - 09:31

The Israeli genocide bagged perhaps its most elusive Palestinian victim with the confirmed assassination of Hamas military commander Muhammad Daif. An extremely shadowy but influential presence in the Gaza Strip for a quarter-century, this wily, resilient operator played a fundamental role in Hamas’ evolution from an originally modest insurgency to a force capable of challenging Israel in sustained warfare.

Daif, or Abu Khaled Muhammad Diab Ibrahim Masri, has been at the top of Israel’s hitlist for over two decades, yet, so elusive a figure was he that during that period no remotely current photograph of his was available. This was ironic for a man who, as a student in the 1980s, had shown a passion for theatre and even set up an acting troupe, whose plays circled themes of Palestinian resilience and resistance. Upon joining the emergent Hamas group, however, Daif withdrew to the shadows, participating in militancy against the Israeli occupation until the low profile that would mark his career.

A Life in the Shadows

Given Israel’s invariable vilification of opponents, of course, Daif would be portrayed in coming years as a spectral figure haunting the hapless ethnostate’s cosseted sons. By contrast, he enjoyed a legendary reputation among his compatriots. His nickname, Daif or “guest”, referenced a life on the run, as the guest of one compatriot or another. Clearly, there were a great number of willing hosts among the Palestinian populace given how long the Hamas military commander was able to keep this up: a reflection of widespread opposition to Israeli occupation and support for whatever resistance could be mustered.

Though he had briefly been arrested on Israeli insistence by its Palestinian collaborators in 2000, Daif was soon released as another revolt began against the occupation, and in 2002 he took over the Hamas military command. His predecessor Salah Shihadeh had just been assassinated -along with his entire family and neighbors- by Israel in circumstances, during ceasefire talks, that even a neoconservative Washington considered excessive. These would, of course, become not only a signature of Israeli policy but even a staple of the United States’ emerging “war on terror”. But even in a period where more and more states used airstrikes to target their opponents with abandon, Daif was an extraordinarily common, and, for the Israelis, maddeningly elusive target. An early strike two months after Shihadeh showed him emerging drenched in blood from the wreckage of a vehicle. Another strike in the summer of 2006 reportedly injured him badly enough to require surreptitious treatment across the Sinai border.

Meanwhile, Daif helped transform Hamas’ military wing from one that had largely focused on hit-and-run attacks -such as the assassinations of soldiers and, more controversially, suicide attacks in Israeli cities- into one that could engage the Israeli military in drawn-out skirmishes and battles. It was under his leadership that Hamas also developed rockets, which would be frequently fired at Israel in response to its attacks on Palestinians. One factor in this was Iranian expertise and resources, though these were often vastly exaggerated by an Israel that sought to reduce Hamas to an Iranian proxy rather than an organic movement. Recent information has confirmed that most of Hamas’ arsenal was locally produced; unsurprising given the number of engineers in the movement.

During the protracted Israeli blockade and siege on Gaza -one that was punctuated with mass assaults in 2008, 2012, and 2014- Hamas’ unexpectedly improving military capability became clear. This was most obvious during the summer 2014 Israeli assault, where the Palestinians were able to hit back far more effectively than had been the case five years earlier. This did not go unnoticed in Israel, which has always been extremely sensitive to losing personnel, and instead resolved on a blockade punctuated with occasional massacres. The 2014 campaign left its mark on Daif, who lost much of his family in yet another Israeli strike.

In keeping with his pattern, Daif remained in the shadows, severing contact with most of the outside world; even the father of his martyred wife, it was reported, had only met him once, when he had proposed. Instead, he focused on improving Hamas’ military and increasing coordination with other militant groups. On occasion, Hamas would launch rockets, notably during the 2021 Israeli assault on Jerusalem’s Aqsa mosque. But the draining effect of the blockade and Israel’s own freedom to act without international repercussions -such as the wholesale massacre of a Palestinian protest “march of return” in 2018- lulled Benjamin Netanyahu-Mileikowski’s regime into a sense of impunity. This was shattered in October 2023 when the Palestinians, led by Daif’s Hamas troops, mounted a devastating hostage raid that caught the occupation by surprise.

Martyrship Status Confirmed

Israel responded with the first of several massacres to herald a full-scale genocide. Inevitably along with an enormous expansion of its strikes and the massacres of tens of thousands of civilians, it occasionally struck gold. In summer 2024 Israel reported that it had also killed Daif. Hamas, who are usually prompt in confirming casualties, did not confirm Daif’s assassination until last week, six months later. Daif was confirmed to have been slain in the past year, along with his second-in-command Marwan Issa, their aides Ghazi Abu-Tumaah and Raed Thabit, and field commanders Ahmad Ghandour, Ayman Noufal, and Rafai Salameh. They join a long list of Hamas’ “caravan of martyrs” that includes, in the last year alone, its top-ranked leaders Saleh Arouri, Ismail Haniyeh, and Abu Ibrahim Sinwar.

Given Hamas’ typical promptness in congratulating “martyrs”, why the belated confirmation for Daif’s assassination? It is possible that he only just succumbed to mortal wounds sustained in the summer. Conversely, it is possible that he had already lost his life in 2024 and that, unusually, Hamas kept it a secret until the short-lived ceasefire of winter 2024-25. If the latter is true, it is an indication of Daif’s reputation in the group that his removal would be thought to have an unusually sharp blow on morale. Of course, Hamas, like other Palestinian and Muslim groups, sees its casualties as martyrs. But after a quarter-century of dodging death with positively feline dexterity, the slaying of Daif would be a shock to even the famously resilient people of Palestine.

 

Related:

Israeli Assault On Lebanon Kills Hassan Nasrullah: A Look Back On The Politics That Shaped His Leadership

A Year of Being Witnesses to Genocide: Psycho-Spiritual Perspectives To Help Grapple With Dissonance And Overcome Complacency

The post A Shadowy Guest: The Life And Lives Of Muhammad Daif appeared first on MuslimMatters.org.

A Prayer On Wings: A Poem Of Palestinian Return

31 January, 2025 - 17:14

The concept of Palestinian return encompasses not only refugees displaced by conflict but also millions in the diaspora who have preserved their cultural identity and connection to their homeland despite generations of exile. For them, return goes beyond a physical journey; it signifies a restoration of rights, history, and a sense of belonging.

A bird Soaring the skies Wings beating Bringing blessings As it embraces the air A messenger of hope And symbol of peace rare The sound of silence Resonating Within those who dare To have upturned eyes To the heavens To witness Where A solitary creation Of Allah In His might Has been given The gift of flight Thus, we stand in awe In Allah’s Light And take flight Towards The magnificence Of Allah’s Light All praise to Allah As He foresees Human plight And acknowledges The flight Of freedom Given And ordained By the King of Heaven

Related:

Standing With Palestine: A Poem

If You Could Speak: A Poem

The post A Prayer On Wings: A Poem Of Palestinian Return appeared first on MuslimMatters.org.

Beyond Polarization: An Attempt at Impartial Discussion on the Concept and Rulings of Religious Innovation

31 January, 2025 - 12:00

The concept of bidʿah (innovation) has long been a subject of discussion and debate within Islamic scholarship. Anchored in the principle that acts of worship must be based on divine authorization (tawqīfī), this discourse aims to define the boundaries between permissible and impermissible religious practices.

By drawing upon foundational texts from the Qur’an and the Sunnah, and the insights of the pious predecessors as well as leading scholars, this article examines the definition, classifications, and implications of bidʿah.

Regarding this principle:

The Default Principle Regarding Acts of Worship Is That They Require Divine Authorization (Tawqīfī)

This should remain beyond dispute.

Evidence for it from the Qur’an includes the statement of Allah (Most High):
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ﴾ [الشورى: 21]﴿

“Or have they partners who have ordained for them a religion that Allah has not permitted?” [Al-Shūrā: 21]

From the Sunnah, there is the hadith of ʿĀʾishah in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim:

“مَن أَحْدَثَ في أمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ.”

“Whoever introduces something into this matter of ours that is not part of it, it will be rejected.”

In the narration of Muslim:

“مَن عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أمْرُنَا فَهُو رَدٌّ.”

“Whoever performs an act not in accordance with our command, it will be rejected.”

And the saying of the Prophet ﷺ recorded by Ahmad and others with an authentic chain:

“‌وَإِيَّاكُمْ ‌وَمُحْدَثَاتِ ‌الْأُمُورِ، ‌فَإِنَّ ‌كُلَّ ‌مُحْدَثَةٍ ‌بِدْعَةٌ، ‌وَإِنَّ ‌كُلَّ ‌بِدْعَةٍ ‌ضَلَالَةٌ”

“Beware of newly invented matters, for every innovation is a bidʿah, and every bidʿah is misguidance.”

However, disagreement arises among people in defining and delineating bidʿah (innovation). This is not a new phenomenon. It is sufficient to look at the debate between Imām al-ʿIzz and Ibn al-Ṣalāḥ concerning the prayer of al-Raghāʾib to realize this. Contrary to what some might assume, this was not a dispute between hadith scholars and jurists.

In fact, the one opposing this innovation was the jurist, and more surprising still is the inconsistency in Imām Ibn al-Ṣalāḥ’s own fatwas on this very issue.

The difficulty of the matter is evident in the abundance of their historical and contemporary disagreements over whether various practices constitute innovations. The verifying scholar Imām Ibn Daqīq al-ʿĪd remarked on the topic of bidʿah: “This is as much as can be mentioned on this topic, despite it being among the significant challenges, due to the lack of clear regulations established by earlier scholars. People’s opinions on this matter have diverged greatly.”1

Before attempting to clarify the ruling on bidʿah, let us first define the term and identify those practices unanimously recognized as innovations.

Definition of Bidʿah

As for its linguistic definition, bidʿah (innovation) refers to

“ما عمل ‌على ‌غير ‌مثال سابق.”

“Something done without a precedent.”2

Imām al-ʿIzz provided the following definition for its technical meaning: “Bidʿah is any act not practiced during the time of the Messenger of Allah ﷺ. It is divided into: obligatory, prohibited, recommended, disliked, and permissible innovations.”3

Notice the broad scope of bidʿah in this definition, which necessitated classifying it into rulings ranging from obligation to prohibition. Most scholars adopted a similar approach, as evidenced by the statement of the author of al-Muṭliʿ: “Bidʿah is divided in accordance with the five legal rulings of taklīf.”4

This is with what Imām Taqī al-Dīn Ibn Taymiyyah pointed to when he said: “When some scholars speak of bidʿah being divided into praiseworthy and blameworthy, they are referring to bidʿah in its linguistic sense. However, when the Prophet ﷺ said, «كل بدعة ضلالة» ‘Every bidʿah is misguidance,’ he was referring to bidʿah in its legal sense.”5

Sultan al-ʿUlamāʾ (Imām ʿIzz al-Dīn) elaborated further, stating:

“Innovations are of three types:

  1. The first is permissible, such as expanding upon food, drink, clothing, and marriages; there is no harm in any of that.
  2. The second is praiseworthy. This encompasses every innovation that aligns with the principles of Sharia and does not contradict any of its rulings. Examples include building ribāṭs (fortified stations for defense and/or worship), khānqāhs (Sufi lodges), and schools, as well as other forms of good deeds that were not practiced in the early period. Such innovations are in harmony with the objectives of Sharia, which encourage enjoining good and cooperating in piety and righteousness. Similarly, studying Arabic, though an innovation, is indispensable for understanding and contemplating the Qur’an and its meanings…
  3. The third is blameworthy, comprising what contradicts the noble Sharia or entails such contradiction. An example is Ṣalāt al-Raghāʾib, which is falsely attributed to the Prophet ﷺ and constitutes a fabrication against him.”6

As for the first category, it pertains to customs that are not intended as acts of worship and are therefore definitively excluded from the concept of bidʿah as referred to in the address of the Lawgiver. As for the second category, the correct position is that it is also not encompassed by the usage of bidʿah in the address of the Lawgiver. It is preferable that the technical definition of bidʿah aligns with the Prophet’s ﷺ statement: “Every innovation is misguidance.” We will clarify the necessity of adhering to this emphatic generalization.

Imam Ibn Rajab said: “The intent of Imam al-Shāfiʿī (rA) is what we have mentioned previously: that the blameworthy bidʿah is that which has no basis in the Sharīʿah to which it can be referred. This is bidʿah in the terminology of the Sharīʿah. As for praiseworthy bidʿah, it is that which aligns with the Sunnah, meaning it has a basis in the Sunnah to which it can be referred. It is, therefore, a bidʿah linguistically, not in the Sharīʿah, due to its conformity to the Sunnah.” 7

Thus, bidʿah in the terminology of the Sharīʿah refers to that which is innovated without sufficient basis in the Sharīʿah to which it can be referred. This definition aligns with the statement of the Prophet ﷺ: “Indeed, every newly introduced matter is a bidʿah, and every bidʿah is misguidance.” This refers to innovations in religion, as indicated by his words: “Whoever introduces into this matter of ours…” Innovations that have a basis in the Sharīʿah are not included in this statement.

However, there should be no dispute over terminology as long as the meanings remain clear. If you say, as we prefer, that every innovation is misguidance and define it narrowly, there is no issue. Similarly, if you define it broadly, categorize it, and deem only that which has no foundation in Sharia as blameworthy, that too is acceptable.

More importantly, there are two types of innovations that all scholars acknowledge as distinct, although Imam al-Shāṭibī (rA) was the first to name them as true innovation (al-bidʿah al-ḥaqīqiyyah) and additive innovation (al-bidʿah al-iḍāfiyyah). Before delving into his definitions of these two types, let us first consider his general definition of bidʿah. He (rA) stated:

“فالبدعة إذن عبارة عن: طريقة في الدين مخترعة، تضاهي الشرعية يقصد بالسلوك عليها المبالغة في التعبد لله سبحانه.”

“Thus, bidʿah refers to an invented method in religion that mimics the prescribed practices, with the intention of pursuing it as an exaggerated form of worshiping Allah, the Exalted.”8

Then he distinguishes between two types of innovations, stating:

“True innovation (bidʿah ḥaqīqiyyah) is that which has no basis in any legal evidence—neither from the Qur’an, nor the Sunnah, nor consensus, nor analogy, nor any reasoning deemed valid by scholars—whether general or specific. For this reason, it is called an innovation, as previously mentioned, because it is something invented without any precedent…

As for additive innovation (bidʿah iḍāfiyyah), it is characterized by two aspects: one of them is connected to evidence, and thus, it is not an innovation from that perspective; the other aspect, however, lacks a basis, like true innovation. Because the act encompasses these two aspects and cannot be fully assigned to one or the other, we have designated it with this term, additive innovation. This means that with respect to one aspect, it is a sunnah, as it is based on evidence; while with respect to the other aspect, it is an innovation, as it is rooted in doubt rather than evidence or has no basis whatsoever.”9

His intention—may Allah have mercy on him—regarding that which has two aspects refers to what has evidence permitting its generality, such as sending blessings upon the Prophet ﷺ, but is specified by a cause or time without evidence justifying such specification.

True innovation (bidʿah ḥaqīqiyyah), therefore, is the invention of a type of worship that has no basis in our religion. It includes numerous examples, such as seeking closeness to Allah through listening to music or dancing, worshipping by standing in the sun, abstaining from permissible speech, abstaining from eating meat or marriage, handling snakes, performing prayers in a manner different from the prescribed form, undertaking a pilgrimage to Mount Sinai, denying divine decree, negating Allah’s attributes, or likening Him to the creations (tashbīh).

Scholars are in agreement on certain points:

  1. They agree that innovation does not apply to customs since the default for customs is permissibility. This holds unless someone adopts or abandons a custom as a form of worship without evidence. Thus, there is no room for discussion about matters like using cars, phones, or any other customs and transactions for which no evidence of prohibition exists.
  2. They also agree on the prohibition of true innovations, even though disagreements regarding its application may occasionally occur.
  3. They are also unanimously agreed that acts of worship designated with a specific form, cause, time, place, or quantity must not be altered in any aspect. For instance, there is no standing (wuqūf) except at ʿArafah, no circumambulation (ṭawāf) except around the Kaʿbah, no sacrificial offering (uḍḥiyah) during Eid al-Fiṭr, no witr prayer after ẓuhr, no zakāh on personal possessions kept for use, and no addition of a fifth unit to any obligatory prayer.

The disagreement among scholars lies in additive innovations, which are practices that have a basis in Sharia and fall under a general or analogous ruling, such as unqualified prayer, fasting, or remembrance of Allah. However, they involve modifications to the form of worship or adherence to a cause, location, time, or specific quantity not legislated, or the attribution of a virtue to something without evidence. This is where differences and variances emerge. Acknowledging this, al-Shāṭibī said: “Additive innovations themselves are of two types: one that approaches true innovation, to the extent that it may almost be considered a true innovation, and another that is so distant from it that it may (almost) be regarded as a pure Sunnah.”

Among the examples of these additive innovations are instituting a call to prayer for the two ʿĪds or for the solar eclipse, as well as the performance of Ṣalāt al-Raghāʾib. Both are deemed reprehensible by all or the majority of scholars. On the other hand, practices such as group dhikr and the use of prayer beads are commended by many or most scholars. There are also numerous practices that some scholars have categorized as innovations, such as persistently invoking blessings upon the Prophet ﷺ aloud by the mu’azzin after the call to prayer, the act of prompting (talqīn) of the dead, vocalizing one’s intention (niyyah), celebrating the Prophet’s birthday (mawlid), and hosting elaborate banquets for visitors offering condolences by the family of the deceased.

The matter requires careful consideration. For those quick to permit additive innovations based on general principles, one might argue that scholars nearly unanimously disallow two units of prayer after saʿy by analogy with ṭawāf . Similarly, they oppose introducing an adhān for the two Eids by analogy with Friday prayers. The verifying scholars have also condemned the Ṣalāt al-Raghāʾib, a specific congregational prayer performed on the first Friday of Rajab, despite its potential inclusion under general texts about prayer.

There are numerous other additive innovations, many of which were deemed objectionable by most or at least many scholars. Where do you stand amidst all this? And for those who define blameworthy innovation solely as what the Sharīʿah has explicitly prohibited, the question arises: What, then, is the purpose of warning against innovation? Would it not suffice to simply warn against disobedience? If we disallow fasting specifically on Fridays due to the prohibition while encouraging fasting on Mondays and Thursdays due to commendation, by what reasoning do we then permit fasting specifically on Wednesdays?

Do not let your opposition to a group of people blind your vision. It is for this reason, among others, that the Messenger of Allah ﷺ referred to discord as the “shaver,” which shaves away religion. Read the book Al-Bidaʿ wa-l-Nahy ʿAnhā by Ibn Waḍḍāḥ (rA), who was born in the second century. If you are unable to do so and you affiliate yourself with a particular maddhab, then gather the statements of the scholars of your school about innovations, and you will find a considerable amount of these “additive innovations” among them. If that too is beyond you, then refer to those electronic programs to assist you in your search.

And it may be said to those who hasten to forbid all of them: Where do you stand regarding what has been narrated from many of the Salaf about adhering to specific devotional practices, such as particular prayers, fasts, and remembrances, or adding certain phrases? Indeed, similar actions have even been reported from some of the greatest opponents of innovations, as will be mentioned later.

The cause of the disagreement among scholars is explained by Imām Ibn Daqīq al-ʿĪd, who states:
“…The divergence in this matter stems from the point we previously mentioned, which is either including a specific matter under general principles or requiring a specific proof for that particular matter. The Mālikīs tend toward the latter. There are instances from the pious predecessors that support this approach. Do you not see that Ibn ʿUmar (rAa) said about the Duḥā prayer, ‘It is an innovation,’ because he had no evidence proving it, and he did not consider it to fall under the general principle of prayers due to its specification to a particular time? Similarly, he said about the Qunūt supplication that people practiced in his era, ‘It is an innovation,’ because he did not consider it to fall under the general principle of supplications.

Likewise, al-Tirmidhī narrates from ʿAbdullāh ibn Mughaffal, who told his son regarding the audible recitation of the Basmalah, ‘Beware of this innovation,’ as he did not consider it to be covered by a general proof. Furthermore, there is the narration of Ibn Masʿūd (rAa), reported by al-Ṭabarānī in his Muʿjam, with a chain from Qays ibn Abī Ḥāzim, who said: ‘Ibn Masʿūd was informed of a storyteller sitting at night, instructing people to say this or that. He said: “When you see him, inform me.” They informed him, and Ibn Masʿūd approached him veiled. He said: “Whoever knows me knows me, and whoever does not know me, I am ʿAbdullāh ibn Masʿūd.

“تعلمون أنكم لأهدى من محمد  وأصحابه، يعني أو إنكم لمتعلقون بذنب ضلالة.»

Do you think you are more guided than Muḥammad ﷺ and his Companions? You are clinging to the tail of misguidance.”'”10

Whoever holds that the statement of the Prophet ﷺ, “Every innovation is misguidance,” is not from the general expressions intended to be specific (ʿāmm yurādu bihi al-khuṣūṣ) but rather a general expression subject to specification (ʿāmm makhṣūṣ), will be more meticulous in seeking a specifying factor or evidence to justify the legitimacy of an additive innovation based on its cause, description, quantity, time, or place.

Our scholars have differed regarding the generality of the Prophet’s ﷺ statement, “Every innovation is misguidance,” and whether it remains entirely general until a specification arises. Imam Ibn Rajab (rA) said:

“The statement of the Prophet ﷺ, ‘Every innovation is misguidance,’ is among the comprehensive expressions (jawāmiʿ al-kalim) from which nothing is excluded. It is a fundamental principle of the religion, akin to his statement, ‘Whoever innovates in this matter of ours what is not of it, it is rejected.’ Thus, whoever introduces something and attributes it to the religion, without having an established basis in the religion to which it refers, it is misguidance, and the religion is free from it. This applies equally to matters of belief, actions, or both outward and inward statements.

As for what has been mentioned in the words of the early generations regarding their approval of certain innovations, this refers only to linguistic innovations, not innovations in the religious sense. An example is the statement of ʿUmar (rAa) when he united people in praying behind one imam during Ramadan. He saw them praying this way and said: ‘What an excellent innovation this is.’ … By this, he intended that such an act had not previously been done in this specific manner. However, it has roots in the Shariah to which it returns.

For instance, the Prophet ﷺ used to encourage praying during Ramadan and would exhort people to it. During his time, people prayed in the mosque in scattered groups or individually. The Prophet ﷺ led his companions in Ramadan for a few nights but then refrained from continuing, explaining that he feared it might be made obligatory upon them, and they would then be unable to maintain it. This concern no longer existed after him ﷺ.”11

This is a robust statement, emphasizing that the default stance is the general prohibition of innovations. It is more refined than the statement of Imam Ibn al-Jawzī in the same context:

“His saying, ‘What an excellent innovation,’ refers to innovation as the act of doing something without prior precedent. He called it an innovation because it did not exist in the time of the Messenger of Allah ﷺ in that specific form, nor during the time of Abū Bakr. Innovations may pertain to either good or evil, but the reprehensible type of innovation is what contradicts or opposes something that has been legislated.”12

Ibn al-Jawzī was among the opponents of innovations, yet the preference for the expression of Ibn Rajab lies in its clarity: had an innovation been simply about contradicting or opposing something legislated, it would already be prohibited by that criterion, without necessitating repeated warnings against introducing innovations. Moreover, attributing something to the religion and claiming that a particular act holds virtue without evidence constitutes speaking about Allah without knowledge—a matter of grave severity. After all, who receives revelation following our Prophet Muhammad ﷺ? Likewise, ascribing virtue to a place, time, number, or specific characteristic requires clear proof.

Ibn Rajab’s statement aligns with that of Imam Taqī al-Dīn Ibn Taymiyyah, who said:

“I have written elsewhere that adhering to the generality of the Prophet’s ﷺ saying, ‘Every innovation is misguidance,’ is essential, and acting upon its general meaning is obligatory. Those who classify innovations into good and bad and use this classification as a pretext to not use innovation as evidence for prohibition are mistaken. This is what some among the jurists, theologians, Sufis, and devotees do when they are prohibited from engaging in ‘innovative acts of worship’ or ‘innovative religious practices.’ They claim that only those innovations explicitly forbidden are disliked. This leads to the statement: ‘Everything forbidden,’ or ‘Everything prohibited,’ or ‘Everything contradicting the Prophet’s ﷺ guidance is misguidance.’ This is self-evident and requires no clarification. However, what is meant here is that anything not legislated within the religion is misguidance.

As for what is termed ‘innovation’ and deemed praiseworthy based on evidence from the Sharīʿah, one of two things must apply:

  1. It is not an innovation within the religion, even if it is termed as such linguistically, as when ʿUmar said, ‘What an excellent innovation this is.’
  2. The prohibition against innovations is a general rule with specific exceptions due to a stronger counter-evidence, while the general ruling remains applicable to everything else, as is the case with other generalities in the Qur’ān and Sunnah.”13
The Intent of Those Who Generalize the Prophet’s ﷺ Statement “Every Innovation Is Misguidance”

With our agreement with Imām Taqī al-Dīn in this position, we generally cannot ascertain the precise and detailed intent of the scholars without examining their applications. Imām Taqī al-Dīn (rA) permitted practices such as collective remembrance (dhikr), prompting the dead, the use of prayer beads, and other acts that some adherents of the madhhabs and others consider as innovations. In fact, Imām Ibn al-Qayyim mentioned:

“Among the tried and proven experiences of those traversing the spiritual path is that whoever frequently repeats the invocation: Yā Ḥayy Yā Qayyūm, Lā Ilāha Illā Anta (O Ever-Living, O Sustainer, there is no deity but You), it instills life in their heart and intellect. Shaykh al-Islām Ibn Taymiyyah was deeply devoted to this invocation, and he once told me: ‘These two Names—al-Ḥayy and al-Qayyūm—have a profound impact on enlivening the heart,’ and he hinted that they are the Greatest Name (al-Ism al-Aʿẓam). I heard him say: ‘Whoever adheres to reciting forty times every day between the Sunnah of Fajr and the obligatory Fajr prayer: Yā Ḥayy Yā Qayyūm, Lā Ilāha Illā Anta, bi-Raḥmatika Astaġīth (O Ever-Living, O Sustainer, there is no deity but You; by Your mercy, I seek assistance), will experience a heart alive and free of death.’”14

This supplication (duʿāʾ), in its origin, is from the teachings of the Prophet ﷺ, but the specification of time and number is not explicitly traceable to him ﷺ. Also, among the practices of Abū al-ʿAbbās was the repetition of Sūrat al-Fātiḥah after Ṣalāt al-Ṣubḥ. These are actions that may be classified as additive innovations, yet the domain of dhikr and supplication is vast. The Messenger of Allah ﷺ said regarding protective invocations (ruqāʿ): “Whoever among you is able to benefit their brother, let them do so.”

Since a person is permitted to praise their Lord with all forms of beauty and call upon Him with any request that involves no sin or severance of family ties, there is no objection to performing such acts or advising others regarding their various forms. However, this should be done without asserting the virtue of any specific act unless it has been clearly established through knowledge from our infallible Messenger, the Seal of the Prophets ﷺ.

Imam Taqī al-Dīn’s claim that this particular dhikr, repeated a specific number of times at a designated time, revives the heart, is subject to acceptance or rejection. This stands in stark contrast to the definitive guidance of the infallible Prophet ﷺ.

Additionally, the awrād prescribed by the Prophet ﷺ take precedence and are the ultimate remedy, leaving no doubt that one should begin with them. If someone then supplements these acts with practices grounded in legitimate origins, having personally experienced their benefit, or advises others regarding them—without claiming their status as Sunnah but rather sharing their positive impact as a blessing from Allah—there is no objection to such actions, in shāʾ Allāh.

There are numerous reports from the Companions illustrating their additions to practices not explicitly detailed in the Sunnah. Among these is Ibn ʿUmar’s addition to the talbiyah, as recorded in al-Muwaṭṭaʾ from Nāfiʿ, and a Companion’s addition to the praises (taḥmīd) after rising from bowing. Furthermore, the early generations adhered to specific numbers of dhikr beyond what was transmitted from the Prophet ﷺ, in instances too numerous to enumerate. ʿAbdullāh ibn Aḥmad ibn Ḥanbal said, “My father used to perform 300 units of prayer daily, but when his body weakened due to lashes, he performed 150 units daily.”15

However, in matters where the Prophet ﷺ specified a particular number, adherence to that specification is preferred. Imam Al-Qarāfī (rA) stated:

“… As with increasing prescribed recommendations, such as making the post-prayer tasbīḥ a hundred when the prescribed number is thirty-three, this reflects a presumption of exceeding the Messenger’s ﷺ guidance, which is a lack of proper etiquette with him. The proper behavior with the great is that when they specify something, it is to be adhered to, and departing from it is a lack of proper etiquette.” 16

This judgment, as Allah knows best, applies to those who adopt a non-legislated number as a binding practice. However, if one performs the recommended act as prescribed and then adds voluntarily without imposing it, it is hoped that such an addition increases in goodness.

The wisdom of Imam Mālik in this regard is noteworthy. Sufyān ibn ʿUyaynah narrated:

“I heard Mālik ibn Anas approached by a man who asked: ‘O Abū ʿAbdullāh, from where should I enter the state of iḥrām?’ Mālik replied: ‘From Dhū al-Ḥulayfah, where the Messenger of Allah ﷺ entered iḥrām.’ The man said: ‘But I want to enter iḥrām from the mosque.’ Mālik responded: ‘Do not do so.’ The man persisted: ‘But I want to enter iḥrām from the mosque, near the Prophet’s ﷺ grave.’ Mālik replied: ‘Do not do so, for I fear fitnah (tribulation) for you.’ The man asked: ‘What tribulation is there in this? It is merely a few additional miles!’ Mālik said:

وأي فتنة أعظم من أن ترى أنك سبقت إلى فضيلة قصر عنها رسول الله

‘What greater tribulation is there than believing you have attained a virtue which the Messenger of Allah ﷺ fell short of achieving?’”17

The Indication of Abstention

Does the Prophet’s ﷺ abstention from an act make its performance inherently forbidden? Not necessarily. The mere fact that the Prophet ﷺ refrained from doing something is not, in itself, conclusive evidence of its prohibition. Even among those strict in matters of innovation, no one has argued that his abstention from certain customary practices is a basis for prohibition—though there is a broader usūlī (principle-based) debate about whether the default ruling on things is permissibility or prohibition.

The critical issue concerns his consistent abstention from practices later claimed to be acts of devotion. Imam Taqī al-Dīn Ibn Taymiyyah, a moderate voice in this regard, elaborates on abstention as a deterrent from subsequent claims of religious validity for omitted practices:

“Consistent abstention is a Sunnah, just as consistent performance is a Sunnah, except in cases where his abstention was due to the absence of a reason, the lack of a condition, or the presence of an obstacle. If later circumstances arose where the necessary conditions were met or the obstacle was removed, then what the sharīʿah indicates in such cases should be done—like the compilation of the Qur’an into a single volume, organizing the people in the Tarāwīḥ prayer under one imām, learning Arabic, or identifying the narrators of knowledge. These are actions necessitated by the requirements of religion, without which religious obligations or recommended acts cannot be fulfilled. The Prophet ﷺ only refrained due to the absence of such conditions or the presence of an obstacle.

However, if his abstention concerns acts of worship—where, if such acts had been legitimate, he would have performed them or at least permitted them, and where his successors and Companions would have done the same—then it is necessary to assert that performing such acts constitutes innovation and misguidance. Analogical reasoning cannot justify such innovations, unlike other categories. An example is attempting to analogize the call to prayer (adhān) for the ʿĪds or the prayer for rain (ṣalāt al-istisqāʾ) to the five daily prayers by instituting an adhān or iqāmah for them, as some of the Marwanids did for the ʿĪds.”18

He further states elsewhere:

“The meaning is that when the complete indication (al-muqtaḍī al-tām) for an act existed during his life as it does after his death, what he left undone becomes an established Sunnah, and introducing it becomes an innovation.”19

Note his statement: “When the complete indication for an act existed during his life as it does after his death,” which provides a precise criterion. Circumstances may change, making the rationale for an act more evident after his passing.

Addressing Those Who Deny Evidence in Abstention

Those who reject using abstention as evidence in acts of worship argue, in cases of consensus, such as the absence of an adhān for the ʿĪdayn, that this was an omission in the context of clarification (maqām al-bayān), which implies exclusivity. They may also assert that abstention was accompanied by contextual indicators suggesting its lack of legitimacy.

This perspective invites questions: Can it be imagined that the Prophet ﷺ persistently refrained from actions of virtue without guiding his community to them? What, then, is the essence of condemned innovation if his consistent abstention from a supposed act of devotion, despite the presence of its rationale and prerequisites, conveys nothing more than the permissibility of refraining?

The salaf and scholars frequently cited his and his Companions’ non-performance of certain acts as evidence against their religious validity. Consider the statement of Abū Bakr and Zayd ibn Thābit:

” ‌كيف ‌نفعل شيئا لم يفعله رسول الله ؟”
“How can we do something the Messenger of Allah ﷺ did not do?”

And do not let yourself be distracted from reflecting on their statement by the fact that they accepted the existence of a reason for it after his ﷺ death that did not exist during his life.

Similarly, Muslim narrates from ʿUmārah ibn Ruwaybah, who saw Bishr ibn Marwān raising his hands while delivering a sermon and said:
“قبح الله هاتين اليدين. لقد رأيت رسول الله  ‌ما ‌يزيد ‌على ‌أن ‌يقول ‌بيده ‌هكذا. وأشار بإصبعه المسبحة.”
“May Allah disfigure these hands! I saw the Messenger of Allah ﷺ doing no more than pointing with his index finger.”

Reconciling the Evidence

The question remains: how then do we distinguish between praiseworthy and blameworthy aspects of what may be considered additive innovations that involve attaching a cause, attribute, quantity, time, or place to an act of worship without specific evidence? This is especially pertinent given examples like the Companions adding phrases in dhikr, the pious predecessors adhering to additional litanies beyond what is established in the Sunnah, and Bilāl’s (rAa) commitment to performing two units of prayer after wuḍūʾ. Bilāl practiced this before it was affirmed by the Prophet ﷺ, although it only became a Sunnah after his approval.

It appears that a person imposing upon themselves specific litanies—whether prayers, acts of charity, recitations, or supplications—does not fall under the blameworthy category of innovation. This includes adding to the established numbers, timing, or enhancing praise and supplications, provided it is done as a means of self-discipline and organization. Also, advising loved ones about it after personal experience is permissible, provided there is no assertion of virtue that can only be known through revelation. Even collective gatherings for dhikr or supplication at certain agreed-upon times, chosen for their suitability, may be acceptable. All of this seems permissible, as long as there is no contradiction to or competition with the prescribed acts (mashrūʿ), or other factors that warrant prohibition, and as long as two major pitfalls are avoided:

  1. Attributing something to the religion without evidence – It is critical to avoid declaring such practices as religious obligations or virtues unless supported by explicit proof.
  2. Mimicking prescribed practices or competing with them and creating new symbols of religiosity or communal practices that deviate from the way of the early generations.

As for the first, it is clearer than the sun at midday: whoever asserts the virtue of a particular form of worship, location, time, or number—beyond telling of what they have personally experienced—must undoubtedly provide evidence to substantiate their claim.

It is also imperative not to engage in practices that could be construed as affirming their status as sunnah. Regularly performing an act publicly, especially in mosques, during specific seasons, or by scholars, can easily mislead people. Sultan al-ʿUlamāʾ said:

“First: If a scholar performs it [the innovated Ṣalāh al-Raghāʾib], it gives the general public the impression that it is among the sunnah acts, thereby falsely attributing it to the Messenger of Allah ﷺ through one’s actions. Such implicit indications can sometimes outweigh explicit statements.’”20

As for the second pitfall: mimicking the sunnah, competing with it, or introducing rituals into the public domain that were unknown to the early generations is unanimously condemned by the scholars. The matter of innovation becomes particularly severe when such practices are publicized, encouraged for the general masses, or established as communal gatherings. For this reason, the Companions disapproved of introducing an adhān for the two ʿEīds.

Al-Shāṭibī (rA) said:

“Adhering to matters that are not legislatively binding gives the impression of being part of the religion—especially when undertaken by figures of authority or in public spaces such as mosques. If these practices are displayed prominently—similar to the rituals instituted by the Messenger of Allah ﷺ in mosques, such as the adhān, and the ṣalāh of the two ʿEīds, rain prayers, and eclipse prayers—they will undoubtedly be understood as sunnah, if not as obligations. This makes them less likely to be covered by any general evidence. From this perspective, they become reprehensible innovations.”21

Imam Aḥmad (rA) was asked: “Is it disliked for a group of people to gather, supplicate to Allah, and raise their hands?” He replied: “I do not dislike it for the brothers if they do not gather intentionally, unless it becomes frequent.”

Isḥāq said: “As he said. The meaning of ‘unless it becomes frequent’ is that they should not make it a habit such that they become associated with it.”22

The reports regarding Aḥmad’s stance vary. In al-Furūʿ, it is mentioned: “If people gather for recitation, supplication, and remembrance, one report says, ‘What could be better?’ … Another says, ‘There is no harm in it.’ Yet another says, ‘It is an innovation.’ Ibn Manṣūr narrated: ‘I do not dislike it if they do not gather intentionally unless it becomes frequent.’

Ibn Manṣūr explained: ‘This means they should not make it a habit.’ (+M) and he disliked it (+M) In al-Funūn, it is stated: ‘I dissociate myself before Allah from the gatherings of our time in mosques and sacred sites during nights they call Iḥyāʾ (revival).’” 23 These differing accounts can be understood as referring to different contexts and conditions.

Imām Taqī al-Dīn Ibn Taymiyyah said:

“Gathering for the remembrance of Allah, listening to His Book, and supplicating are righteous acts and among the most virtuous forms of drawing closer to Allah. However, such gatherings should occur occasionally at certain times and places. They should not be made into a regular practice unless it is something the Messenger of Allah ﷺ specifically legislated as a continuous act for groups, such as the five daily prayers in congregation, Friday prayers, Eids, and similar acts.”24

He also stated:

“Group recitation in sequence (al-idārah) is considered good by most scholars. One form of group recitation is for a group to read together in unison. The Mālikīs have two views regarding its dislike, and Mālik disapproved of it. However, the practice of one person reading while others listen attentively is unanimously not disliked and is considered commendable. This was the practice of the Companions, such as Abū Mūsā and others.” 25

Group dhikr and recitation, while validated by Imam Taqī al-Dīn Ibn Taymiyyah and recognized within our madhhab, remain subjects of well-known scholarly disagreement. In al-Madkhal by Ibn al-Ḥājj and other Mālikī works, it is stated: “There is no difference in Mālik’s opinion (rA) that group recitation and group dhikr are among the disliked innovations.” 26

The Ḥanafīs express a similar stance. In Barīqah Maḥmūdiyyah, it is noted: “It is disliked to recite the Qurʾān collectively because it entails neglecting the command to listen and pay attention. However, it is also said there is no harm in it.”27

Thus, there is no blame on those who avoid such practices or feel uncomfortable with them, provided they do not denounce those who engage in them, as the majority opinion supports their perspective. However, dedicating specific times in mosques for regular group remembrance—such as after Friday prayers every week or before Maghrib every Thursday—such that it becomes a consistent practice and a symbol akin to established sunan is the very scenario to which the prohibition of Imām Aḥmad and others applies.

From this category arises the widespread denunciation by the majority of scholars of those who perform the Ṣalāt al-Raghāʾib in mosques. They did not argue, as some have, that it falls under the general commands encouraging prayer and voluntary acts.

Imām al-Nawawī stated:

“Ṣalāt al-Raghāʾib is a reprehensible and detestable innovation (bidʿah), worthy of the most severe denunciation. It includes objectionable elements, making it imperative to abandon, avoid, and denounce it. It is also incumbent upon the ruler—may Allah guide him—to prevent people from engaging in it, for he is a shepherd, and every shepherd (caretaker) is accountable for their flock. Scholars have authored works to refute and condemn it, as well as to criticize its practitioners. One must not be deceived by the widespread performance of this prayer in many lands, nor by its mention in Qūt al-Qulūb and Iḥyāʾ ʿUlūm al-Dīn or similar works, for it is an invalid innovation.” 28

Sulṭān al-ʿUlamāʾ (ʿIzz al-Dīn) highlighted the distinction between Ṣalāt al-Raghāʾib and other prayers performed by the Prophet ﷺ occasionally in congregation:

“The distinction lies in the fact that following an imam in Ṣalāt al-Raghāʾib gives the public the impression that it is a Sunnah and a religious hallmark. This contrasts with the incidents mentioned in the hadiths of Anas and ʿItbān (may Allah be pleased with them both), where such congregational prayers were rare occurrences and did not lead the public to believe they were Sunnah. Instead, they indicated permissibility, which is a matter of consensus.”29

Ibn al-Ḥāj, in his al-Madkhal, further explained:

“The Prophet ﷺ clarified all types of prayers, detailing them through both his actions and words, leaving no room for anyone to add or subtract from his practice, as previously established. If adding to his practice is deemed a prohibited innovation, then it is even more prohibited to introduce specific names and designated times for such prayers, transforming them into conspicuous rituals widely known only after the fifth century. When such prayers, in their social and collective format, become established as symbols of worship, their recommendation requires an independent, explicit Sharīʿah-based proof justifying their performance in congregation within mosques and public venues.”30

Imām Ibn al-Ṣalāḥ initially stated:

“As for the night of mid-Shaʿbān, it indeed holds virtue, and its observance through acts of worship is recommended, but individually and not in congregation. The practice of people turning it, along with the night of Ṣalāt al-Raghāʾib, into a festival or emblematic occasion is a reprehensible innovation.”31

For further perspective, observe the stance of some Mālikīs, which sheds light on certain contemporary behaviors and opinions. Imām Ibn Daqīq al-ʿĪd said:

“I was informed that some Mālikīs, during one of the two nights associated with Ṣalāt al-Raghāʾib—either the one in Rajab or that in Shaʿbān—encountered groups engaged in this prayer and others indulging in unlawful acts or their like. They deemed the state of those involved in the prohibited acts better than those performing this prayer. The reasoning was that those engaged in the unlawful acts knew they were committing sins, making it likely they would seek forgiveness and repent, whereas those performing the prayer—believing it to be a righteous act—would neither repent nor seek forgiveness.”32

It is thus correct to assert that innovation (ibtidāʿ) does not pertain to customs and transactions, as the default ruling in these matters is permissibility unless one seeks to worship Allah through a particular act or abstention without evidence or proof. Similarly, innovation does not apply to means, such as adding diacritical marks to the Qurʾān, using prayer beads for tasbīḥ, or drawing lines on the ground to align rows in prayer. It is well-established that the realm of supplications, remembrances, and invocations is broad, as long as they do not involve transgressions or violations.

Innovation is also excluded in cases where the intent pertains to purposes other than pure worship, such as structured educational curricula or different methodologies for documenting and developing knowledge. Nor does it include personal commitments to acts or litanies aimed at disciplining oneself or optimizing one’s time. Advising others about beneficial practices that have been personally experienced carries no issue, provided it is devoid of assertions about religious merit that can only be known through the revelation.
However, inventing an act of worship that was not practiced by the Messenger ﷺ is undoubtedly an innovation that is rejected and falls under the category of condemned innovations.

This also applies to altering the defined characteristics of acts prescribed in the Sharīʿah or substituting their designated places or times without Allah’s permission. Additionally, affirming, with certainty, the virtue of a specific characteristic, quantity, time, or place—or inviting the general public to it—without substantiation is objectionable, especially when it becomes an emblem competing with established Sunnah practices.

Important Benefits

The Era of the Companions and Those After Them

The Companions (Ṣaḥābah) did not have a license to innovate in religion, but they hold a distinction over those who came after them. According to the majority, the statement of a Companion is considered authoritative, and their consensus is more reliable than the consensus of later generations. For this reason, scholars show greater leniency toward narrations from the Companions, even if such narrations are non-traceable to the Prophet (mawqūf).

Imām Ibn Ḥajar (rA) said:

“I have heard that in the western provinces (Maghreb) today, they do not perform adhān except once. Ibn Abī Shaybah narrated through Ibn ʿUmar (rAa) that he said: ‘The first call to prayer on Friday is an innovation (bidʿah).’ This could mean he said so in condemnation or that he intended to point out that it did not exist during the time of the Prophet ﷺ. Everything that did not exist in his time is termed an innovation, although some innovations are good, while others are not. It has become evident that ʿUthmān introduced this first call to alert people to the time of prayer, analogizing Friday prayer to the other prayers. He thus integrated Friday prayer into the other prayers’ framework while maintaining its unique call to prayer right before the sermon. This exemplifies deriving meanings from foundational principles without nullifying them. As for what some people have introduced before the Friday prayer, such as collective remembrance or invoking blessings on the Prophet ﷺ, it occurs in some regions but not others. Following the righteous predecessors (al-Salaf al-Ṣāliḥ) is always preferable.”33

Reprehensible Innovations Are Not All Prohibited

Al-Qarāfī said:

“(The fourth) Disliked (makrūh): This includes actions that fall under the general principles and evidences of disapproval in the Sharīʿah, such as dedicating virtuous days or nights to specific acts of worship, as indicated by the Prophet’s ﷺ prohibition against fasting exclusively on Fridays or performing the night prayers during its night, as found in Ṣaḥīḥ Muslim and other sources. Also, exceeding the prescribed limits for recommended acts, such as making tasbīḥ one hundred times after prayers.”34

Innovations are often described as disliked. It is essential for the seeker of knowledge to distinguish between what is merely disliked and what is prohibited, assigning each its appropriate status.

Differentiating Between Innovation (Bidʿah) and the Innovator (Mubtadiʿ)

It is within a scholar’s right to describe a practice whose legitimacy is not substantiated, in their view, as an innovation. Imām al-Nawawī (rA) said:

“(Regarding their statement that some of the Successors (Tābiʿūn) considered reciting the basmalah aloud an innovation) — this carries no weight as proof because it reflects their own belief and jurisprudential stance. Similarly, Abū Ḥanīfah considered the ʿAqīqah and the Prayer for Rain (Ṣalāt al-Istisqāʾ) as innovations, although the majority of scholars view them as sunnah based on authentic reports. The opinion of one individual does not serve as evidence for another mujtahid, let alone as proof against the majority when authentic reports contradict it.”35

However, these eminent scholars did not regard every person involved in an innovation as an innovator. Imām Ibn Taymiyyah (rA) remarked:

“This is akin to other matters known with certainty by scholars of the Sunnah of the Messenger of Allah ﷺ, even if others doubt or deny them. For example, the mutawātir (mass-transmitted) narrations regarding his intercession, the Ḥawḍ (Prophetic pool), and the eventual release of grave sinners from Hellfire; and the mutawātir narrations about the Divine Attributes, Qadar (preordainment), the Divine Above-ness, and the Vision (ruʾyah) — all of which are fundamental principles upon which scholars of the Sunnah unanimously agree. Even if others remain unaware of these matters, they are to scholars as rulings on pre-emption (shufʿah), oaths by the defendant, stoning of married adulterers, and theft penalties are among jurists — issues that some innovators may contest. For this reason, the Imams of Islam collectively deemed opposing these core principles as innovation, in contrast to disagreements in ijtihād that have not reached the level of definitiveness established by mutawātir Sunnah.”36

Precaution in Abandoning Doubtful Innovations

Imām al-Kāsānī (rA) stated: “When an action oscillates between being a sunnah and an innovation, the inclination toward its being an innovation prevails. This is because refraining from an innovation is obligatory, whereas attaining a sunnah or fulfilling a recommended act is not obligatory.”37

Imām al-Nawawī (rA) said: “Abandoning a sunnah is preferable to committing an innovation.”38

For instance, if a Ḥanbalī abstains from collective dhikr due to Mālik’s opposition or doubts about its basis in the Sunnah, this would be commendable.

Exercising caution by avoiding innovations introduced after the era of the Companions is praiseworthy, and even more so for practices emerging after the first three virtuous generations. Our guiding principle should align with the statement of Imam Ibn al-Ḥāj: “It is not for us to establish acts of worship outside their rightful places, as delineated by the Lawgiver and practiced by the Salaf of this Ummah.”39

Even better is the statement of Imam Mālik:

“من ابتدع في الإسلام بدعة يراها حسنة، زعم أن محمدا خان الرسالة، لأن الله يقول: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ}، فما لم يكن يومئذ دينا، فلا يكون اليوم دينا.»

“Whoever innovates in Islam a practice he perceives as good has claimed that Muḥammad ﷺ betrayed the message. For Allah says: {Today I have perfected for you your religion} [Sūrat al-Māʾidah: 3].

What was not part of the religion then cannot be part of it now.40

And how excellent is the reasoning of some — provided it is not taken to an extreme — with their statement: “If it were good, they would have preceded us to it,” drawing a reverse analogy with what Allah has narrated about the disbelievers’ statement regarding the Companions (rAa):

“If it had been any good, they would not have preceded us to it” [Sūrat al-Aḥqāf: 11].

On Not Condemning Differences of Opinion

Imām al-Nawawī (rA) noted:

“Scholars only condemn matters unanimously agreed upon as blameworthy. As for matters of disagreement, they do not warrant condemnation, for every mujtahid is either correct or excused for his error. Advising someone to avoid disputed matters as a precaution is praiseworthy, provided it is done gently and without compromising a sunnah.”41

In our school, the correct opinion is singular. Imām al-Nawawī’s words evidently concern excusable differences, excluding disputes involving unqualified individuals or cases where the truth is evident, and scholarly consensus aligns, even if earlier opinions existed but are now abandoned. Disagreements over whether something constitutes an innovation should not result in mutual condemnation but in sincere counsel.

Ibn Yūnus al-Madīnī said:

“I was sitting with Mālik ibn Anas when Sufyān ibn ʿUyaynah sought permission to enter. Mālik said: ‘A righteous man, a follower of the Sunnah, let him in.’ When he entered, he greeted: ‘Peace be upon you, and Allah’s mercy and blessings.’ Mālik returned the greeting. Sufyān said: ‘Peace, both private and general, be upon you, O Abū ʿAbd Allāh, and Allah’s mercy.’ Mālik then shook his hand and said: ‘O Abū Muḥammad, were it not an innovation (bidʿah), we would have embraced you.’ Sufyān replied: ‘Someone better than us embraced others—the Messenger of Allah ﷺ.’ Mālik asked: ‘Jaʿfar?’ Sufyān said: ‘Yes.’ Mālik responded: ‘That was specific, O Abū Muḥammad, and not general.'”42

Considering Public Interest in Condemnation

Imām Abū al-ʿAbbās Ibn Taymiyyah (rA) said:

“If boycotting someone neither deters them nor leads to their reform but instead results in the loss of many required good deeds, such boycotting is not prescribed. This is akin to what Aḥmad mentioned regarding the people of Khurasān at that time—they were unable to oppose the Jahmiyyah. When they lacked the capacity to openly display animosity toward them, the obligation to perform this act of virtue was lifted. In such cases, accommodating them served to avert harm from weak believers and might even foster reconciliation with the powerful wrongdoer.”43

Conclusion

The issue of innovation (bidʿah) in religion is among the most intricate topics in Islamic jurisprudence due to its multifaceted nature and overlapping dimensions. While there is unanimous agreement on the prohibition of true innovations—those introduced into the religion without any basis in the Sharīʿah—disagreement persists regarding additive innovations (bidʿah iḍāfiyyah), which have some foundation in the Sharīʿah but include additions or qualifications unsupported by specific evidence.

It appears that the matter varies depending on several considerations and becomes more critical when something is attributed to the Sunnah without evidence, suggested implicitly, or when emblematic rituals (shaʿāʾir) unfamiliar to the earliest generations are displayed publicly.

Distinguishing between reprehensible innovations and legitimate acts of devotion may be at times subtle. For this reason, exercising caution by avoiding doubtful matters that have been contested among the Imams, and adhering to the general rule of the Prophet ﷺ: “Every innovation is misguidance,” is a safe path for those who seek protection in their faith.

However, this caution is primarily applicable to an individual’s personal practice. As for others, not every act introduced is a reprehensible innovation, and not everyone who engages in an innovation is to be labeled an innovator. There is no room for condemnation in areas of excusable disagreement among qualified jurists. Even where condemnation is warranted, it remains subject to considerations of public interest and benefit.

And may Allah’s blessings be upon Muhammad, and all praise is due to Allah, Lord of all worlds.

Biblio

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4. Al-ʿIqd al-Farīd. Abū ʿUmar Shihāb al-Dīn Aḥmad ibn Muḥammad ibn ʿAbd Rabbih al-Andalusī (d. 328 AH). 1st ed. Beirut: Dār al-Kutub al-ʿIlmiyyah, 1404 AH.

5. Al-Iʿtiṣām. Ibrāhīm ibn Mūsā ibn Muḥammad al-Lakhmī al-Gharnāṭī, famously known as al-Shāṭibī (d. 790 AH). Edited by Salīm ibn ʿĪd al-Hilālī. 1st ed. Saudi Arabia: Dār Ibn ʿAffān, 1412 AH / 1992 CE.

6. Al-Madkhal. Abū ʿAbd Allāh Muḥammad ibn Muḥammad ibn Muḥammad al-ʿAbdarī al-Fāsī al-Mālikī, known as Ibn al-Ḥājj (d. 737 AH). Dār al-Turāth, no edition, no date.

7. Al-Madkhal. Abū ʿAbd Allāh Muḥammad ibn Muḥammad ibn Muḥammad al-ʿAbdarī al-Fāsī al-Mālikī, known as Ibn al-Ḥājj (d. 737 AH). No edition. Cairo: Dār al-Turāth, n.d.

8. Al-Majmūʿ Sharḥ al-Muhadhdhab. Abū Zakariyyā Muḥyī al-Dīn ibn Sharaf al-Nawawī (d. 676 AH). Reviewed by a committee of scholars. Idārat al-Ṭibāʿah al-Munīriyyah, Maṭbaʿat al-Taḍāmun al-Ukhuwwī, Cairo, 1344–1347 AH.

9. Al-Muṭliʿ ʿalā Alfāẓ al-Muqniʿ. Muḥammad ibn Abī al-Fatḥ ibn Abī al-Faḍl al-Baʿlī (d. 709 AH). Edited by Maḥmūd al-Arnāʾūṭ [d. 1438 AH] and Yāsīn Maḥmūd al-Khaṭīb. 1st ed. Jeddah: Maktabat al-Sawādī lil-Tawzīʿ, 1423 AH / 2003 CE.

10. Badāʾiʿ al-Ṣanāʾiʿ fī Tartīb al-Sharāʾiʿ. ʿAlāʾ al-Dīn Abū Bakr ibn Masʿūd al-Kāsānī al-Ḥanafī, known as “Malik al-ʿUlamāʾ” (d. 587 AH). 1st ed., 1327 – 1328 AH. Maṭbaʿat Sharikat al-Maṭbūʿāt al-ʿIlmiyyah, Cairo & Maṭbaʿat al-Jamāliyya, Cairo.

11. Barīqah Maḥmūdiyyah fī Sharḥ Ṭarīqah Muḥammadiyyah wa-Sharīʿah Nabawiyyah fī Sīrah Aḥmadiyyah. Muḥammad ibn Muḥammad ibn Muṣṭafā ibn ʿUthmān, Abū Saʿīd al-Khādimī al-Ḥanafī (d. 1156 AH). Cairo: Maṭbaʿat al-Ḥalabī, no edition, 1348 AH.

12. Fatāwā al-Imām al-Nawawī al-Musammā bi-l-Masāʾil al-Manthūra. Abū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī (d. 676 AH). Arranged by: ʿAlāʾ al-Dīn ibn al-ʿAṭṭār. Edited by: Muḥammad al-Ḥajjār. Dār al-Bashāʾir al-Islāmiyya, Beirut – Lebanon.

13. Fatḥ al-Bārī bi-Sharḥ al-Bukhārī. Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī (773–852 AH). Numbering by Muḥammad Fuʾād ʿAbd al-Bāqī [d. 1388 AH]. Edited and proofread by Muḥibb al-Dīn al-Khaṭīb [d. 1389 AH]. Cairo: Al-Maktabah al-Salafiyyah, first Salafī edition, 1380–1390 AH.

14. Ḥilyat al-Awliyāʾ wa-Ṭabaqāt al-Aṣfiyāʾ. Abū Nuʿaym Aḥmad ibn ʿAbd Allāh al-Iṣbahānī (d. 430 AH). Maṭbaʿat al-Saʿādah, Cairo, 1394 AH / 1974 CE.

15. Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Taqī al-Dīn Ibn Daqīq al-ʿĪd (625–702 AH). 1st ed. Beirut: Dār ʿĀlam al-Kutub, in agreement with Dār al-Kutub al-Salafiyyah in Cairo, 1407 AH / 1987 CE.

16. Jāmiʿ al-ʿUlūm wa-al-Ḥikam fī Sharḥ Khamsīn Ḥadīthan min Jawāmiʿ al-Kalim. Zayn al-Dīn Abū al-Faraj ʿAbd al-Raḥmān ibn Shihāb al-Dīn al-Baghdādī, later al-Dimashqī, famously known as Ibn Rajab (736–795 AH). Edited by Shuʿayb al-Arnāʾūṭ [d. 1438 AH] and Ibrāhīm Bājis. 7th ed. Beirut: Muʾassasat al-Risālah, 1417 AH / 1997 CE.

17. Kashf al-Mushkil min Ḥadīth al-Ṣaḥīḥayn. Jamāl al-Dīn Abū al-Faraj ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad al-Jawzī (d. 597 AH). Edited by ʿAlī Ḥusayn al-Bawwāb. Dār al-Waṭan – Riyadh.

18. Madārij al-Sālikīn fī Manāzil al-Sāʾirīn. [Āthār al-Imām Ibn Qayyim al-Jawziyyah wa-mā Laḥiqa-hā min Aʿmāl (31)]. Abū ʿAbd Allāh Muḥammad ibn Abī Bakr ibn Ayyūb Ibn Qayyim al-Jawziyyah (659–751 AH). Dār ʿAṭāʾāt al-ʿIlm (Riyadh) – Dār Ibn Ḥazm (Beirut), 2nd ed., 1441 AH / 2019 CE.

19. Majmūʿ al-Fatāwā, authored by Shaykh al-Islām Aḥmad ibn Taymiyyah. Compiled and arranged by ʿAbd al-Raḥmān ibn Muḥammad ibn Qāsim, assisted by his son Muḥammad. Madinah: King Fahd Complex for the Printing of the Holy Quran, 1425 AH / 2004 CE.

20. Masāʾil al-Imām Aḥmad ibn Ḥanbal wa-Isḥāq ibn Rāhawayh. Isḥāq ibn Manṣūr ibn Bahrām, Abū Yaʿqūb al-Marwazī, known as al-Kawsaj (d. 251 AH). ʿImādat al-Baḥth al-ʿIlmī, al-Jāmiʿah al-Islāmiyyah, Madinah, Saudi Arabia, 1st ed., 1425 AH / 2002 CE.

21. Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib. Muḥammad Nāṣir al-Dīn al-Albānī and Muḥammad Zuhayr al-Shāwīsh. Al-Maktab al-Islāmī, 2nd ed., 1405 AH.

22. Qawāʿid al-Aḥkām fī Maṣāliḥ al-Anām. ʿIzz al-Dīn ʿAbd al-ʿAzīz ibn ʿAbd al-Salām al-Sulamī (d. 660 AH). Reviewed by Ṭāhā ʿAbd al-Raʾūf Saʿd. Cairo: Maktabat al-Kulliyyāt al-Azharīyah.

23. Rawḍat al-Ṭālibīn wa-ʿUmdat al-Muftīn. Abū Zakariyyā Yaḥyā ibn Sharaf al-Nawawī (d. 676 AH). Edited by the Research and Verification Department at al-Maktab al-Islāmī in Damascus, supervised by Zuhayr al-Shāwīsh (d. 1434 AH). 3rd ed. Beirut-Damascus-Amman: al-Maktab al-Islāmī, 1412 AH / 1991 CE.

1    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.2    Al-Muṭliʿ, Muḥammad ibn Abī al-Fatḥ al-Baʿlī, p. 406.3    Qawāʿid al-Aḥkām, Ibn ʿAbd al-Salām, 2:204.4    Al-Muṭliʿ, Muḥammad ibn Abī al-Fatḥ al-Baʿlī, p. 406.5    Al-Radd ʿalā al-Shādhilī, Ibn Taymiyyah, 1:14.6     Al-Madkhal, Ibn al-Ḥājj, 4:277.7    Jāmiʿ al-ʿUlūm wa-al-Ḥikam, Ibn Rajab, 2:131.8    Al-Iʿtiṣām, al-Shāṭibī, 1:50.9    Al-Iʿtiṣām, al-Shāṭibī, 1:367.10    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.11    Jāmiʿ al-ʿUlūm wa-al-Ḥikam, Ibn Rajab, 2:128.12    Kashf al-Mushkil min Ḥadīth al-Ṣaḥīḥayn, Ibn al-Jawzī, 1:116.13    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 10:370.14    Madārij al-Sālikīn, Ibn al-Qayyim, 2:78.15    Ḥilyat al-Awliyāʾ, Abū Nuʿaym, 9:181.16    Al-Furūq, al-Qarāfī, 4:218.17    Aḥkām al-Qurʾān, Ibn al-ʿArabī, 3:432.18    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 26:172.19    Al-Radd ʿalā al-Shādhilī, Ibn Taymiyyah, 1:14.20    Al-Madkhal, Ibn al-Ḥājj, 4:278.21    Al-Iʿtiṣām, al-Shāṭibī, 1:318.22    Masāʾil al-Imām Aḥmad wa-Isḥāq ibn Rāhawayh, al-Kawsaj, 9:4879.23    Al-Furūʿ and Taṣḥīḥ al-Furūʿ, Ibn Mufliḥ and al-Mardāwī, 2:385.24    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 22:520.25    Al-Fatāwā al-Kubrā, Ibn Taymiyyah, 5:344.26     Al-Madkhal, Ibn al-Ḥājj, 1:96.27    Barīqah Maḥmūdiyyah, al-Khādimī, 3:269.28    Fatāwā al-Nawawī, p. 57.29    Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib, al-Albānī and al-Shāwīsh, 1:37.30    Al-Madkhal, Ibn al-Ḥājj, 4:260.31    Musājala ʿIlmiyya Ḥawla Ṣalāt al-Raghāʾib, al-Albānī and al-Shāwīsh, 1:41.32    Iḥkām al-Aḥkām Sharḥ ʿUmdat al-Aḥkām, Ibn Daqīq al-ʿĪd, 1:201.33    Fatḥ al-Bārī, Ibn Ḥajar, 2:394.34    Al-Furūq, al-Qarāfī, 4:218.35    Al-Majmūʿ Sharḥ al-Muhadhdhab, al-Nawawī, 3:356.36    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 4:425.37    Badāʾiʿ al-Ṣanāʾiʿ, al-Kāsānī, 1:204.38    Al-Majmūʿ Sharḥ al-Muhadhdhab, al-Nawawī, 1:440.39    Al-Madkhal, Ibn al-Ḥājj, 2:250.40    Al-Iʿtiṣām, al-Shāṭibī, 1:64.41    Rawḍat al-Ṭālibīn wa-ʿUmdat al-Muftīn, al-Nawawī, 10:219.42    Al-ʿIqd al-Farīd, Ibn ʿAbd Rabbih, 2:288.43    Majmūʿ al-Fatāwā, Taqī al-Dīn Ibn Taymiyyah, 28:212.

The post Beyond Polarization: An Attempt at Impartial Discussion on the Concept and Rulings of Religious Innovation appeared first on MuslimMatters.org.

5 Steps And A Petition For Reform: Ending Sexual Violence Against Children In Islamic Institutions

30 January, 2025 - 13:03

A couple of weeks ago I started a petition to completely reform our Islamic institutions. Specifically to reform how our masajid, our schools, and our community centers can proactively prevent sexual crimes against children.

We have unfortunately heard too many stories of children being sexually assaulted or even sexually abused by teachers or trusted staff members in these institutions. Hurt, angry, and ashamed that this could ever happen within the walls of an Islamic institution, we simmer with our emotions. Sometimes that simmering and contemplation happens alone as we stay up, sick, thinking about our own children and how we can protect them from predators in our midst. Sometimes that simmering happens in community; we may come together briefly in musallahs, healing circles, and online lectures to process our collective betrayal and pain. But eventually, every time, that simmering recedes and time goes on and things essentially go back to normal. Until the next time… 

I’m advocating for the end of “next time”. We must firmly and fearlessly stand up for our children and ensure that our institutions keep their safety first and foremost. This is not a responsibility that falls on any one given person. Keeping our children safe is the job of the collective. I am calling on parents, family members, teachers, imams, staff members, and anyone who interfaces with the Muslim community to protect our house from those who wish to prey on the most vulnerable among us. These children, whether we are their caregivers or not, are our amanah (our divine trust) and we can not let our children down again. We must reject the notion that this is an individual person’s/masjid’s/community’s issue. I outline 5 actionable steps that every masjid, Islamic school, and Muslim community center must take in order to proactively prevent sexual crimes against children.children - CSA  

  1. Require Background Checks and Live Scan Registration for All Teachers: All educators, staff, and volunteers working with children must undergo thorough background checks and be registered with Live Scan systems to prevent individuals with harmful histories from gaining access to our children.
  2. Provide Training on Recognizing, Disrupting, and Reporting Sexual Misconduct: Comprehensive training programs must be established to equip all teachers and staff with the tools to identify, intervene in, and report any form of sexual misconduct. 
  3. Implement a Committee for Handling Grievances: Establishing a transparent and accountable committee to address grievances related to sexual misconduct is essential. This committee must include professionals trained in trauma-informed care and Islamic ethics. 
  4. Provide Parents with Resources for Discussing Safety Issues with Children: Parents must be empowered with the knowledge and resources needed to have critical conversations with their children about personal safety, boundaries, and how to report inappropriate behavior. 
  5. Decline to Invite or Financially Support Offending Teachers:  Islamic institutions must unequivocally refuse to host, invite, or financially support individuals credibly accused or found guilty of sexual misconduct. 

If every masjid, school, and Islamic community center would enact just these 5  reforms we would see markedly reduced incidents of sexual violence against children. While this is not an exhaustive list of protective measures, they are attainable and are proven methods to protect children. The great news is that there are Islamic institutions that have already taken steps to protect our children. I’m calling on you to be a champion for Muslim kids by introducing these reforms to your community. You can start by contacting institutions you’re a part of and asking about how they plan to protect children. You can share the reforms listed above with your local community leaders. You can sign the petition and encourage your friends, family, and social network to do the same.

I urge you, again, to protect our house. These are spaces where our children beam with joy on our most sacred holidays, where they get to connect with friends who look like them, and where they build confidence in who they are in the world. These are spaces where our children learn to connect to a higher purpose and where they see what it means to be in a community. Let them see too, that the adults protected them and that we were intentional, brave, and relentless in our advocacy for their innocence. 

 

Related:

An MM Recap: Toolkits To Fight Child Sexual Abuse

Safeguarding Children In Today’s World: An Islamic Perspective On Child Sexual Abuse Prevention And Protection

The post 5 Steps And A Petition For Reform: Ending Sexual Violence Against Children In Islamic Institutions appeared first on MuslimMatters.org.

Pardon me? Biden Withholds Clemency From Aafia Siddiqui

29 January, 2025 - 03:30

Outgoing American leader Joseph Biden (2021-25) marked the final hours of his presidency with a series of executive pardons that included much of his family and political allies, but failed to pardon a notable Muslim scientist imprisoned under the most dubious circumstances. Aafia Siddiqui, a Pakistani-American neuroscientist who has spent two decades in American custody in circumstances whose controversy tests the borders of farce, remains in custody in spite of major protest at the circumstances and condition of her imprisonment.

Biden Away till the Eleventh Hour

Having ridden to power four years ago with a sheen of affected virtuosity against the conduct of his rival Donald Trump, Biden’s last months in office proved an increasingly humiliating mess. He had ridden to power promising to uphold the institutions and international norms that Trump had so obviously scorned, yet attracted international outrage at his blatant erosion of these norms to defend an Israeli genocide of Palestinians that he defended to the end. It was not until a public humiliation in a debate with Trump that Biden was forced belatedly to withdraw from a presidential race that was clearly beyond his physical capability, and his much-hyped replacement and deputy Kamala Harris received a historical trouncing in the subsequent election.

Realizing that Trump’s return was imminent, Biden took time in December 2024 to pardon his son Hunter, who had been accused of criminal corruption during the previous election cycle and had pleaded guilty to various misdemeanors. Additionally, in the final hour of his presidency, he expanded the beneficiaries of the pardon to other family members: three siblings and two in-laws. Biden hastened to add that the beneficiaries of his pardon had committed no crime and that he was preemptively defending them from persecution.

He also issued pardons for other prominent targets of Republican ire: his former medical advisor Anthony Fauci and former military commander Mark Milley. Fauci, who ran the state agency against infectious diseases for nearly forty years, became a household name during the outbreak of the coronavirus in 2020. Widely lionized at first for his public appearances early in the pandemic, Fauci attracted mounting criticism from the right as the pandemic wore on and, in particular, over his increasingly evident split with Trump.

Milley has had a similarly politicized record: he had distanced himself from Trump’s hard-charging rhetoric, speculated that Trump wanted to mount a coup, and has accused him since of fascism. This won him the hatred of the right and the approval of liberals. In 2023 alone three glowing biographies were written on the fairly unremarkable general, while the rightwing continues to view him as the personification of American military failures.

Also pardoned was the committee that had been assigned to investigate the 2021 attack on Congress which was seen as hostile to Trump. This included Liz Cheney–daughter of the infamous former Republican vice president Dick Cheney, and a cossetted ally of Biden’s establishmentarian Democrats in recent years–as well as several other senior politicians and police officers who had testified in the case.

With Biden in such a forgiving mood, it was widely hoped that he would pardon the United States’ most internationally famous female prisoner Siddiqui, whose ordeal under American custody was long hushed up and has attracted widespread sympathy with years of tireless advocacy from her sister Fowzia and her lawyer Clive Stafford-Smith, as well as well-known Palestinian-American imam Omar Suleiman and former American captives such as Moazzam Begg. An online petition collected nearly 1.7 million signatures. None of this, however, could move Biden quite as touchingly as shared blood and politics.

The Strange Case of Aafia Siddiqui

Given Biden’s commitment to protecting his family from political persecution, it is strange that he spared no thought for a case as clearly politicized as any: this one not in the realm of American partisan politics but the early years of the United States’ fantastically destructive “War on Terror,” when Washington -led by Dick Cheney, the pointedly sadistic father of Biden’s beneficiary Liz- imposed a dragnet and “guilt by association” on countless Muslims and even countries. The failure of that approach does not seem to have triggered any self-reflection over its implications for such individuals as Siddiqui who were swept up in the dragnet. 

Known as an upstanding Muslim scientist in the United States, the case against Aafia Siddiqui seems to rest largely on circumstances and “guilt by association”. One commonly cited argument is that she was an admirer of the 1980s Palestinian preacher Abdullah Azzam who had encouraged Muslims to fight the Soviet invasion of Afghanistan. This standard would, of course, implicate not only countless Muslims but many governments, Muslim and otherwise, who also supported the jihad against the Soviets: American intelligence and a good number of anti-communist American politicians who had funded the resistance to the Soviets for Cold War purposes.

Another accusation is that Siddiqui’s second marriage was with a distant relative of Khalid Shaikh, mastermind of the September 2001 attacks on the United States; again by which flawed associative conviction many others could be swept up, even such governments as Saudi Arabia whose ruling clan is close to the bin-Ladin mercantile clan. Rounding off the case against Siddiqui are criticisms of her personality by an ex-husband whom she divorced before the events in question.

During the spring of 2003 Siddiqui disappeared in Pakistan, with widespread accusations that she had been abducted and transferred to American custody in the neighbouring occupation of Afghanistan. The fact that her relative-by-marriage, Khalid, had been captured to widespread publicity a few days earlier indicates that she might have been swept up in a corresponding dragnet. She is thought to have been kept at the Americans’ Afghan headquarters at Bagram; though the United States has officially denied holding her there, other inmates at the prison confirm that she was held there.

In 2008 Siddiqui somehow escaped and resurfaced in Afghanistan’s Ghazni province, where she was accused of attacking an American soldier and imprisoned again. In early 2010 she was sentenced to an effective life sentence of eighty-six years in prison, to widespread outrage in and beyond Pakistan. Various leaders -including the generally pro-American former Pakistani foreign secretary Riaz Khan and the former American attorney-general Ramsey Clark- criticized the decision as a political one. Clark, who held the attorney general’s role in the 1960s, remarked that “Doctor Aafia Siddiqui was victimized by the international politics being played for power. I haven’t witnessed such bare injustice in my career.”

Skeletons in Whose Closet?

Indeed Siddiqui’s sentence took place against the American “surge” in Afghanistan and Pakistan, which involved a backroom struggle between the American government and Pakistani military -the initial parties in her abduction- in which both sought leverage over the other. It is exceedingly likely that her very public sentence, which provoked outrage in Pakistan, was a case of such leverage. Her sentence for having allegedly attacked an American soldier at a foreign base -akin to the farcical imprisonment of the teenaged Canadian citizen Omar Khadr– is an especially stark contrast to the practical impunity with which American agents ran riot in Pakistan, a country with which the United States was not officially at war. A year after Siddiqui’s sentence, American mercenary Raymond Davis killed two Pakistanis and was released under an American fiction that he was a diplomat, again to widespread public outrage.

Contributing to the confusion and politicization of such cases is the role played by supposedly neutral but essential partisan observers. The supposedly neutral reporter Deborah Scroggins for example worked with an American government agency in Afghanistan, and heavily implicated Siddiqui. So did sympathetic reporters such as Carlotta Gall, daughter of a British spy whose criticism of the American war was that it did not more directly target Pakistan. Such observers pathologized the Pakistani reaction to Siddiqui’s arrest and essentially took American accusations at their word regardless of glaring discrepancies.

Since then, the Pakistani establishment has capitulated, in 2022 mounting a constitutional coup in league with controversial former ambassador neoconservative ideologue Husain Haqqani and Biden’s envoy Donald Lu. A cheerleader of the war on terror, Haqqani had in the early 2010s endeared himself to the United States by siding with them in their backroom struggle with the Pakistani military, but has since instead opted to help Washington co-opt the Pakistani military. Regionally the coup’s effect was to instantly ratchet up tensions with Taliban-ruled Afghanistan as Pakistan posed as a frontline state for the United States’ regional isolation of Afghanistan. It is worth noting that many Taliban’s leaders are former American prisoners, who during the 2019-20 talks in Doha also called for Siddiqui’s release. But her ordeal is far too embarrassing to too many actors to let her go so easily.

In denying a very questionably convicted prisoner the same clemency afforded to his family and political allies, Biden simply followed a longstanding pattern stemming both from personal indifference toward Muslim suffering and from the larger patterns of a war on terror of whom Siddiqui is an archetypal victim.

 

Related:

Are We At A Turning Point In The Campaign For Dr. Aafia Siddiqui? 

Protests Gather Steam For The Release Of MIT-educated Neuroscientist Aafia Siddiqui

The post Pardon me? Biden Withholds Clemency From Aafia Siddiqui appeared first on MuslimMatters.org.

Signs Of Allah Everywhere We Turn – An Invitation To Reflect

24 January, 2025 - 13:00

Imagine stepping out onto your balcony, whether it overlooks a bustling cityscape or a quiet suburban street. The world is alive with its own rhythm—the soft rustle of leaves in the breeze, the distant hum of traffic, and the chirping of birds as they settle in for the night. These everyday moments, though often overlooked, hold profound significance.

The Qur’an speaks to such moments, urging us to look beyond the surface and notice the deeper meaning within them. It describes the world as full of signs (ayat)—reminders of Allah’ssubḥānahu wa ta'āla (glorified and exalted be He) Presence and Wisdom. As Allahsubḥānahu wa ta'āla (glorified and exalted be He) says,

“And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.” [Surah Yusuf 12:105]

Whether it’s the glow of streetlights reflecting the stars above or the delicate flowers blooming in your front yard, these signs call us to reflect and wonder: Who made this? What does it mean?

The Qur’an’s portrayal of the universe is unlike any other. It isn’t merely a place of existence but a living, breathing testament to divine artistry and purpose. These signs surround us, whispering truths about our Creator and His Attributes—His Mercy, Precision, and unmatched Wisdom.

What Are “Signs” in the Qur’an?

The Qur’an uses the word ayat, meaning “signs,” to describe both its verses and the phenomena in the world around us. Imagine walking through a forest just after rain—the earth damp beneath your feet, droplets clinging to leaves, and the air alive with the scent of renewal. The Qur’an tells us these are not just scenes to admire but signs to ponder:

“And of His signs is [that] He shows you the lightening [causing] fear and aspiration, and He sends down rain from the sky by which He brings to life the earth after its lifelessness. Indeed in that are signs for a people who use reason.” [Surah Ar-Rum 30:24]

Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Signs are everywhere: in the natural world, where the seamless rhythm of the seasons speaks of order and purpose; within ourselves, in the unspoken language of emotions and the intricate precision of our bodies; and in human history, where civilizations rise and fall, leaving lessons etched in time.

Consider the vastness of space. Each star and planet operates with stunning accuracy, obeying physical laws that boggle the human mind. Or look at the tiniest cell in the human body, functioning like a miniature universe. These aren’t just phenomena to marvel at—they are signposts, urging us to contemplate the One who set it all in motion.

As the Qur’an says:
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and day, are signs for those of understanding.” [Surah Ale-‘Imran 3:190]

Why Reflect on These Signs?

The Qur’an doesn’t simply instruct us to believe—it calls us to question and explore. It invites us to engage both our minds and hearts in the pursuit of understanding. It beckons us not just to observe the art but to reflect deeply on the character and intentions of the mastermind behind it.

This spirit of inquiry lies at the heart of the Qur’an’s message:

Do they not reflect upon themselves? Allah created the heavens and the earth and everything between them for a purpose and an appointed term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers.” [Surah Ar-Rum 30:8]

Allah's signs

Allah’s signs are everywhere [PC: Ropiudin Yahya (unsplash)]

The act of reflection is transformative. It shifts us from passive observers of the world to active participants in the quest for meaning. Through this process, the Qur’an offers profound insights into life’s biggest questions. Some key areas to reflect upon include:

  • The Universal Moral Compass:
    The Qur’an speaks of an innate moral compass within every human being, one that intuitively points us toward our Creator.
  • Harmony Between Faith and Science:
    The Qur’an explores how belief in the unseen complements our pursuit of the observable world, showing that faith and science are not contradictory but harmonious.
  • Humanity’s Search for Purpose:
    The Qur’an acknowledges humanity’s endless search for purpose and encourages us to seek meaning in the everyday.
  • Beauty as a Reflection of the Divine:
    One of the most captivating themes in the Qur’an is the role of beauty. Whether it’s the vibrant colors of a sunrise, the gentle symmetry of a butterfly’s wings, or the powerful surge of ocean waves, beauty stirs something within us. It connects us to a higher realm, reminding us that the Creator of such splendor must be infinitely greater.
An Invitation to Reflect

In our fast-paced lives, we often overlook the significance of these signs. The Qur’an challenges this tendency by calling us to slow down, to notice the extraordinary in the ordinary, and to ask deeper questions about life, purpose, and existence.

What if the harmony in the natural world points to a Designer? What if the moral instincts we feel are purposefully placed there by our Creator? What if the beauty we experience is a glimpse of something eternal? What if the history that repeats itself exists as a lesson for the future? What if the cycle of life and death is meant to inspire us to greater potential? As we reflect, we uncover layers of meaning that bring clarity to our existence. The Qur’an speaks to both the soul and the intellect, reminding us that the signs around us are deliberate, meant to draw us closer to our Creator.

So, as you notice your chest rise with each breath of air or watch the day turn into night, take a moment to wonder. What might these signs be telling you?

Take a moment to step outside and let your heart truly witness the wonders of creation. Choose something to focus on — a tree, a cloud, or even a single blade of grass — and examine its qualities. Is it delicate or majestic? Simple or complex? Reflect on how it benefits you and the world around you. Could you recreate it with all its intricacies? How much time, effort, and resources would you need to do so? Contemplate the profound reality that everything in existence is sustained and perfected by Allah subḥānahu wa ta'āla (glorified and exalted be He). How does contemplating this truth make you feel about Allah subḥānahu wa ta'āla (glorified and exalted be He)? How might your perspective on the world change if you saw everything around you as a sign of God, personally placed for you to draw closer to Him?

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.” [Surah Fussilat 41:53]

Are you ready to begin this journey of reflection?

 

Related:

Lessons From Surah Al-Mulk: How The Bees And Birds Teach Us About Tawakkul

IOK Ramadan: Reflections On Allah’s Signs

 

The post Signs Of Allah Everywhere We Turn – An Invitation To Reflect appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 17

23 January, 2025 - 12:00
Reading Time
  • Summary Transcript: ~4 minutes
  • Full Transcript: ~27 minutes
Learning Objectives
  • Understand the role and significance of nawafil (voluntary prayers) in Islam and how they supplement obligatory worship.
  • Identify and differentiate between the three main categories of nawafil prayers: sunnah, mustahab, and tatawwu.
  • Recognize the specific virtues of certain nawafil prayers, such as salat al-witr and salat al-duha, and understand the scholarly views on salat al-tasbih.
  • Learn the spiritual benefits of nawafil prayers, including their role in compensating for deficiencies in obligatory prayers and bringing one closer to Allah.
  • Analyze the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” and its implications for focusing on personal spiritual growth.
  • Appreciate the value of self-restraint, especially in guarding one’s speech and avoiding distractions that don’t contribute to spiritual progress.
  • Understand how nawafil prayers and purposeful living contribute to achieving ihsan (excellence in worship).
  • Recognize the significance of the restricted prayer times and their intended purpose in Islamic practice.
  • Explore how nawafil prayers and zakah (almsgiving) both serve as purifying practices that enhance spiritual and material aspects of a Muslim’s life.
  • Prepare for further study on zakah and its spiritual impacts as discussed in Islamic teachings.
Class Summary

The Value of Voluntary Prayers and Purposeful Living in Islam

In Islam, nawafil (voluntary prayers) play a significant role in bringing believers closer to Allah, enhancing their spiritual connection, and adding blessings to their lives. While the five daily prayers (fard) are obligatory, voluntary prayers serve as a spiritual supplement, creating a buffer that strengthens one’s connection to Allah and fills any gaps in obligatory worship.

Understanding Nawafil: Sunnah, Mustahab, and Tatawwu

Nawafil prayers are categorized into three main types: sunnah, mustahab, and tatawwu.

  • Sunnah prayers are the recommended acts of worship the Prophet Muhammad (peace be upon him) consistently practiced, like the rawatib prayers that accompany the five daily prayers.
  • Mustahab prayers are encouraged acts not necessarily performed daily, such as prayers when entering or leaving home.
  • Tatawwu prayers are entirely voluntary and can be performed at any time, such as extra tahajjud (night prayers) or salat al-duha (morning prayer).

Each category offers unique spiritual benefits and is a means for Muslims to draw nearer to Allah.

Special Virtues of Specific Nawafil Prayers

Some nawafil prayers hold special virtues. For instance, salat al-witr is highly recommended, and the Prophet Muhammad (peace be upon him) never neglected it, even while traveling. Another valuable practice is salat al-duha, which offers morning blessings and peace of mind. Although there is some debate around salat al-tasbih, which includes numerous recitations, it remains an optional prayer that some choose to perform for its potential rewards.

Why Voluntary Prayers Matter

Performing nawafil enriches a Muslim’s spiritual life. In a hadith Qudsi, Allah states that after fulfilling obligatory duties, believers draw closer through voluntary acts until He loves them. Additionally, nawafil prayers compensate for any missed parts in obligatory prayers, serving as a spiritual “backup.” On the Day of Judgment, if one’s obligatory prayers are found incomplete, nawafil will fill those gaps. The Prophet also taught that two nafil rak’ahs before Fajr are “better than the world and all it contains,” showing the profound value of these acts.

Avoiding Distractions and Focusing on What Truly Matters

Another important teaching is found in hadith number twelve from Jami’ Uloom wal-Hikam: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.” In today’s world, social media and other distractions can pull us into other people’s lives, sometimes even leading to gossip or judgment. This hadith encourages Muslims to focus on their own growth and priorities, letting go of what has no spiritual benefit.

Practicing Self-Restraint and Living Purposefully

Guarding the tongue and refraining from useless talk is essential. Speaking only about matters that benefit us spiritually or in practical life helps maintain a peaceful, focused mind. Purposeful living is about ensuring that our actions serve a higher purpose and reflect our relationship with Allah. By focusing on beneficial pursuits, we fulfill the qualities of ihsan, which means worshiping Allah as though we see Him or, at the very least, knowing that He sees us.

Conclusion: Embracing Spiritual Growth Through Nawafil and Mindfulness

Nawafil prayers and purposeful living help create a balanced life, one that brings Muslims closer to Allah while reinforcing good character and mindfulness. As we build this spiritual practice, may we remain focused on what benefits us, asking Allah to help us live with intention and pursue what truly matters. In our next discussion, we’ll explore Kitab az-Zakah, examining the transformative effects of zakah on both wealth and heart.

Full Transcript

As-salamu alaykum wa rahmatullahi wa barakatuhu. Alhamdulillah, rabbil alameen. Salallahu wasallam wa barakatuhu, nabiyyin wa muhammadin wa ala alihi wa sahbihi wasallam tasliman kathira. Thumma amma ba’d.

Continuing the Ta’aseel Program: Understanding Nawafil

We continue, inshallah ta’ala, with our Ta’aseel program from the book Mukhtasir Ibn Hajj Al-Qasidin by Ibn Qudamah, rahimahullah. We’re discussing the secrets of salah—its essence and the deeper meaning of the salawat. Tonight, inshallah ta’ala, we’re moving into a new chapter: Faslun fi dhikri an Nawafil.

Types of Nawafil (Supererogatory) Prayers

This chapter is about the salawat considered nawafil, or the extra salah that you pray besides the fard salah. What does Imam Ibn Qudamah, rahimahullah, mention on this? Bismillah, let’s begin. Bismillah wa salatu wa salam ala rasulallah, salallahu alayhi wa salam.

The author, Ibn Qudamah, rahimahullah, says regarding the supererogatory prayers: know that acts of worship that are not fard (obligatory) are divided into three parts: the sunnah prayers, the recommended prayers (mustahab), and the voluntary prayers (tatawwub). Before we continue, let’s define the difference between fard and sunnah, or at least nafil as he mentions here. We have two types of salawat, or types of ibadat: the fard, and that which is not fard, which we categorize as nafil into sunnah, mustahab, or tatawwub.

Difference Between Fard and Mustahab

What is the difference between fard and mustahab? Technically, fard is a commandment from Allah subhanahu wa ta’ala that is binding. When Allah azawajal issues an amr (command) that is binding, it becomes fard. These include the five daily prayers. If you perform them, you are rewarded; if you neglect them, it is sinful.

Now, mustahab, or nafil in general, is a command from Allah subhanahu wa ta’ala that is not binding. When Allah orders something that isn’t binding, it means that if you do it, you gain a reward, but if you don’t, there is no liability or harm on you. That’s the difference between fard and mustahab. For instance, if you don’t pray Isha salah at all, it is haram and sinful. But if you pray it, alhamdulillah, you gain the reward. As for the sunnah of salat al-Isha, if you do it, you are rewarded. But if you feel lazy and skip the sunnah, there is no sin in that.

This does not mean, however, that nafil prayers have no value. The nafil prayers have intrinsic value. So, what is this value? Let’s explore.

Categories of Nafil Salawat

The first level of nafil salawat is what we call sunnah. Note that these technical terms—sunnah, mustahab, and so on—weren’t necessarily from the Prophet salallahu alayhi wa sallam but were codified by scholars, particularly ulama al-usul(scholars of legal theory), to make it easier for students of knowledge to understand different categories. Yet, all of these fall under the same category: if you perform them, you are rewarded, and if you don’t, there is no liability.

Definition and Examples of Sunnah

The first category, as mentioned, is sunnah. The word sunnah can have multiple meanings. In fiqh, sunnah means “recommended.” In aqeedah, sunnah refers to actions opposed to bid’ah (innovation). Here, the sunnah refers to those actions consistently performed by the Prophet, salallahu alayhi wa sallam, such as the rawatib—the prayers associated with the obligatory salah. The word rawatib comes from ratiba, meaning something done consistently.

There are twelve sunnah rawatib according to Hadith Ibn Umar, and twelve according to Hadith Um Habibah. What are these? Two rak’ahs before Fajr, four before Dhuhr, two after Dhuhr, two after Maghrib, and two after Isha. These make twelve, and it is mentioned in a hadith that whoever prays twelve rak’ahs outside the obligatory prayers, Allah will grant them a house in Jannah. Some scholars state that the reward is cumulative over one’s lifetime, while others think it might apply each day. Either way, even one house in Jannah is a tremendous blessing.

Now, do these twelve rak’ahs have to be the specific ones I mentioned? Some scholars argue that any twelve rak’ahs beyond the fard are sufficient to count among those who receive a house in Jannah.

The Special Importance of Salat al-Witr and Salat al-Duha

The rawatib include salat al-witr, which the Prophet salallahu alayhi wa sallam never neglected, regardless of whether he was traveling or resident. He encouraged making Witr the last prayer of the night unless one intends to perform tahajjud.

Another significant nafil prayer is salat al-duha, which the Prophet recommended to Abu Huraira and others as part of a daily practice that also includes Witr and fasting three days each month. This regular performance of nafil is considered the highest level of nafil since it was regularly practiced by the Prophet.

Understanding Mustahab and Tatawwu

The second category is mustahab—prayers that are encouraged but not performed regularly by the Prophet. These include praying two rak’ahs when entering or leaving one’s home or when traveling. This type of prayer, though less frequent, is recommended to be performed when possible.

The third category is tatawwu, additional voluntary prayers that one can perform at any time without a fixed schedule. Examples include two rak’ahs after making wudu, salat al-ishraq (prayed after sunrise), or extra rak’ahs of tahajjud at night.

All three categories—sunnah, mustahab, and tatawwu—fall under nafil, meaning they are supererogatory prayers that add to our obligatory worship and bring us closer to Allah.

The Virtue and Significance of Nafil Prayers

The best voluntary act of devotion is salah, as it engages the body, mind, and soul. Unlike other acts of worship, salah requires full bodily participation, including reciting Qur’an, doing dhikr, and focusing one’s mind.

The Debate Over Salat al-Tasbih

The types of nafil prayers and their virtues are extensively detailed in the books of fiqh, yet the author highlights salat al-tasbih as particularly noteworthy, although it is a controversial topic. The majority of muhaddithin (hadith scholars) consider the narration on salat al-tasbih to be weak, though some fuqaha (jurists) accept it because it promotes a virtue without establishing a new obligatory act or creed. However, there is no obligation to practice it, especially since the act involves repetitive counting, which might distract from khushu (concentration).

If someone wishes to pray salat al-tasbih, the Prophet advised performing it with an intricate pattern of recitations in each unit, totaling seventy-five repetitions of specific phrases in each rak’ah. However, since the hadith’s authenticity is debated, there is no necessity to perform it, especially given the ample other opportunities for nafil prayer in authentic sunnah.

Benefits of Nafil Prayers

The virtue of nafil prayers is significant, as they bring one closer to Allah’s pleasure. In a hadith Qudsi, Allah states, “My servant does not draw nearer to me by anything more beloved than what I have made obligatory on him. And My servant continues to draw closer to Me with nawafil until I love him.” Therefore, nawafil are a means of earning Allah’s love and coming closer to Him.

The Role of Nafil Prayers as Compensation and Their Rewards

Nafil prayers also compensate for any deficiencies in our fard prayers. On the Day of Judgment, if one’s obligatory prayers are incomplete, Allah will command the angels to supplement them with any available nafil prayers. Therefore, keeping up with nafil is like a backup for our obligatory acts.

The reward for nafil prayers is also incomparable, as demonstrated in the hadith that states two rak’ahs before Fajr are better than the entire world and all it contains. Additionally, these prayers serve as a doorway for forgiveness, as exemplified by the Prophet’s advice to perform a thorough wudu and then pray two focused rak’ahs for forgiveness of previous sins.

Maintaining regular nafil prayers creates a buffer, so if one’s faith dips, they are more likely to leave nafil first before endangering their obligatory prayers. This practice safeguards one’s commitment to the fard prayers.

Prohibited Times for Prayer

Finally, there are times when prayer is prohibited, such as during sunrise, sunset, and when the sun is at its zenith. These restrictions remind us of the need for breaks and also prevent us from coinciding with the timings associated with sun worship, as the Prophet explained that these times are significant for those who worship the sun and planets.

In summary, nafil prayers are essential in drawing nearer to Allah, compensating for missed parts of our worship, and ensuring we maintain a strong connection with our faith. May Allah grant us the ability to maintain these acts of devotion and elevate us through them, bringing us closer to Him and the Prophet, salallahu alayhi wa sallam.

Applying Hadith 12 from Jami’ Uloom wal-Hikam

Tonight, we’re studying hadith number twelve from Jami’ Uloom wal-Hikam by Imam Ibn Rajab, rahimahullah. This hadith, though brief, carries profound significance: “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”

Applying the Hadith in Modern Context

In our time, this hadith is one of the most relevant teachings we have. Modern culture, especially social media, thrives on people minding others’ business—what they wear, eat, or where they go. People spend hours on social media watching the lives of others instead of focusing on their own personal growth. This hadith reminds us to focus on ourselves and leave alone what does not concern us.

Imam Ibn Salah mentioned four pivotal hadith for personal conduct, and this hadith is one of them. Together, these hadith outline the core principles for how we should live and interact with others. They include:

  1. “Whoever believes in Allah and the Last Day, let him speak well or remain silent.”
  2. “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him.”
  3. “Do not get angry,” as advised to a man who asked for guidance from the Prophet, salallahu alayhi wa sallam, and who received this instruction repeatedly.
  4. “The believer loves for his brother what he loves for himself,” which fosters community harmony.
Significance of Self-Control and Avoiding Useless Talk

The meaning here is clear: a person should refrain from things that don’t contribute to their faith or well-being. Islam encourages focus on purposeful living, avoiding unnecessary gossip, and curbing excessive curiosity about others.

When it comes to matters that do not directly benefit our relationship with Allah, we should leave them. Whether the issue is a form of gossip, undue curiosity, or even excessive pursuit of material things, it’s essential to ask: Does this bring me closer to Allah? If not, we should avoid it. The true believer seeks actions that bring value in the sight of Allah, nurturing the quality of ihsan, where one worships Allah as though they see Him.

Guarding the Tongue and Seeking Higher Purpose

Additionally, guarding our tongues is vital. Often, witnessing something or hearing news tempts us to talk about it, but if it doesn’t concern us, the hadith advises silence. Resisting the urge to speak about everything we encounter is part of what makes our Islam excellent.

Striving for Purposeful Living and Conclusion

Finally, most importantly, this hadith serves as a filter. By prioritizing what truly matters—acts that benefit us in this life and the hereafter—we can make our faith more profound and focused. We ask Allah to help us adhere to this teaching and to focus our lives on what is truly beneficial.

May Allah guide us to focus on that which truly matters, helping us to live with intention, prioritize our relationship with Him, and seek beneficial pursuits. Alhamdulillahi rabbil alameen.

Looking Ahead: Exploring Kitab az-Zakah

Inshallah, we’ll continue our studies next week by delving into Kitab az-Zakah and exploring the spiritual secrets of zakah. This chapter will reveal how zakah purifies both our wealth and our hearts, leading us to a deeper connection with Allah.

Q&A
  1. What are nawafil prayers, and why are they important in Islam?
    • Answer: Nawafil are voluntary prayers that help strengthen a Muslim’s connection to Allah and supplement the obligatory (fard) prayers. They bring additional blessings, help compensate for deficiencies in obligatory prayers, and bring one closer to Allah.
  2. What are the three main categories of nawafil prayers?
    • Answer: Sunnah, mustahab, and tatawwu.
  3. How does sunnah differ from mustahab and tatawwu?
    • Answer: Sunnah refers to recommended practices regularly performed by the Prophet Muhammad (peace be upon him), such as the rawatib prayers. Mustahab are encouraged acts not regularly practiced, like prayers when entering or leaving home. Tatawwu are voluntary prayers that can be performed anytime, such as extra night prayers.
  4. What is a key benefit of performing nawafil prayers?
    • Answer: They help draw a person closer to Allah’s love and compensate for any deficiencies in obligatory prayers.
  1. What is the significance of salat al-witr?
    • Answer: The Prophet never neglected it, even when traveling, and he encouraged making it the last prayer of the night.
  2. What are salat al-duha and salat al-tasbih, and how do they differ?
    • Answer: Salat al-duha is a morning prayer encouraged for added blessings. Salat al-tasbih involves repeated phrases in each rak’ah and is controversial, with scholars differing on its necessity.
  3. What reward is associated with praying twelve sunnah rawatib rak’ahs daily?
    • Answer: According to a hadith, Allah will grant a house in Jannah to those who perform these prayers daily.
  1. What does the hadith, “A part of the excellence of a man’s Islam is his leaving alone that which does not concern him,” teach us?
    • Answer: It encourages focusing on personal spiritual growth and avoiding distractions or matters that don’t benefit one’s faith.
  2. How does guarding one’s tongue relate to purposeful living?
    • Answer: By avoiding gossip or unnecessary talk, one can maintain peace of mind and focus on matters that strengthen their relationship with Allah.
  3. How does purposeful living help one achieve ihsan?
    • Answer: Purposeful living involves striving to be conscious of Allah, worshipping with sincerity as though we see Him or are aware that He sees us, which is the essence of ihsan.
  1. Why are there times when prayer is prohibited, such as sunrise and sunset?
    • Answer: To prevent prayer times from coinciding with times associated with sun worship, and to give a mindful break in prayer routines.
  2. What are the rewards of nawafil prayers on the Day of Judgment?
    • Answer: Nawafil prayers can fill any gaps in obligatory prayers if they are found incomplete, serving as a backup.
  3. What practices should one prioritize to build a balanced spiritual life?
    • Answer: Maintaining nawafil prayers, focusing on beneficial pursuits, avoiding distractions, and practicing self-restraint.
  1. How do nawafil prayers relate to zakah in spiritual growth?
    • Answer: Just as nawafil prayers purify one’s worship, zakah purifies wealth and the heart, both contributing to a balanced, spiritually focused life.
  2. What is the next topic of study related to nawafil in Islamic teachings?
    • Answer: Exploring Kitab az-Zakah, focusing on how zakah purifies wealth and brings believers closer to Allah.

The post Study Classical Texts the Traditional Way | Session 17 appeared first on MuslimMatters.org.

Study Classical Texts the Traditional Way | Session 16

21 January, 2025 - 12:00
Reading Time
  • Summary Transcript: ~4 minutes
  • Full Transcript: ~25 minutes
Learning Objectives
  • Understand the importance of preparing for Jumu’ah:
    • Identify why preparation for Jumu’ah starts on Thursday night.
    • Recognize the significance of cleanliness, fresh clothing, and punctuality for Jumu’ah prayer.
  • Apply Sunnah practices for attending Jumu’ah prayer:
    • Describe the recommended actions such as bathing, dressing well, and using perfume.
    • Recall the etiquette of walking calmly to the masjid and respecting others’ space during Jumu’ah.
  • Implement specific acts of worship on Fridays:
    • Identify the benefits of reciting Surah Al-Kahf and making du’a during the blessed hour.
    • Understand the importance of sending abundant blessings (salawat) upon the Prophet ﷺ on Fridays.
  • Reflect on the hadith about avoiding doubt and practicing truthfulness:
    • Explain the meaning and implications of “Leave that which causes you doubt for that which causes you no doubt.”
    • Analyze how truthfulness brings tranquility and strengthens integrity in daily life.
  • Practice wara’ (scrupulousness) in decision-making:
    • Recognize how wara’ encourages cautiousness in ambiguous or doubtful situations.
    • Apply the concept of wara’ to personal decisions to align actions with Islamic values and peace of mind.
  • Apply the principle of “certainty over doubt” in Islamic law:
    • Understand the maxim “certainty is not removed by doubt” and its practical applications, like assuming wudu validity amidst uncertainty.
  • Appreciate the broader spiritual and moral significance of Jumu’ah and integrity:
    • Reflect on the value of integrating these etiquettes and principles into one’s life to foster a deeper sense of faith and character.
Class Summary

Introduction

The Friday prayer (Jumu’ah) holds special significance in Islam, not just for its spiritual reward but also for the unique etiquettes and preparations associated with it. This post summarizes key etiquettes to observe for Jumu’ah and explores a hadith that provides guidance on practicing integrity and avoiding doubt in our daily lives.

Preparing for Jumu’ah: A Step-by-Step Guide 1. Begin Preparation on Thursday Night

Preparation for Jumu’ah ideally begins on Thursday night by setting intentions, cleansing, and organizing anything needed for the prayer. Time management is crucial, as it allows us to attend Jumu’ah with calmness rather than rushing.

2. Bathing and Dressing Well

Bathing close to the prayer time is preferred, ensuring freshness and a pleasant appearance. The Prophet ﷺ recommended wearing clean, respectable clothing and applying perfume, as Allah loves when we meet Him in our best state. This outward preparation reflects an inward reverence for the sanctity of Jumu’ah.

3. Walking Calmly to the Masjid

Arriving at the masjid on time, calmly and humbly, sets the tone for a focused prayer. Walking without rush, with a tranquil heart, helps cultivate the right mindset for worship.

4. Respecting Space and Focus

Avoid disrupting others by passing over people’s shoulders or squeezing into rows if you’re late. Keeping the masjid’s peaceful atmosphere is also important—come early to sit close without disturbing anyone. Once the sermon begins, shift focus to listening and responding silently to the adhan.

Special Acts of Worship on Fridays 1. Seeking the Blessed Hour

The Prophet ﷺ spoke of a time on Fridays when prayers are accepted. Scholars differ on the exact hour, but it’s commonly believed to be the time just before sunset. Make du’a throughout the day, especially in this period, as it’s an opportunity to have your prayers answered.

2. Reciting Surah Al-Kahf

Reading Surah Al-Kahf on Fridays is a well-known sunnah, bringing a “light” of guidance for the week ahead. This surah reminds us of the trials of life and provides a moral compass for challenges we may face.

3. Sending Salawat (Blessings) on the Prophet ﷺ

Increasing blessings upon the Prophet ﷺ on Fridays brings immense reward. When we engage in this act, we follow the example set by Allah and His angels, as mentioned in the Qur’an.

Living with Integrity: The Hadith on Avoiding Doubt

One of the short yet powerful teachings of the Prophet ﷺ is: “Leave that which causes you doubt for that which causes you no doubt.” This principle encourages Muslims to steer clear of ambiguity and live by truthfulness, as truth fosters confidence and tranquility. When faced with choices, integrity means prioritizing what is clear and avoiding what raises inner discomfort or doubt.

In practicing wara’ (scrupulousness), we are reminded that even permissible actions may be avoided if they bring unease or doubts. Living by this hadith ensures a heart at ease and a mind focused on righteousness, making it a foundational guideline in Islamic law.

Conclusion

Observing these etiquettes and living with integrity is not just about fulfilling religious obligations, but about embodying the moral and spiritual ideals of Islam. By integrating these practices into our weekly routine and daily lives, we can nurture a strong, confident faith rooted in reverence and mindfulness.

Full Transcript Opening Remarks

As-salamu alaykum wa rahmatullahi wa barakatuh. It’s a pleasure to be here at Valley Ranch Islamic Center. Alhamdulillah, to be with this amazing community here in Dallas. I must say that it is probably one of the most awkward moments of my life to be teaching a session with Shaykh Yasir Birjas in front of me. But I’m inspired by the statement of Sa’id Ibn Jubair, when his Shaykh, Ibn Abbas, told him, “Why don’t you teach?” And Sa’id Ibn Jubair said to Ibn Abbas, “Do you want me to teach in your presence? I can’t do that.” Ibn Abbas replied, “And what better for you than to teach in my presence so that if you are correct, that’s what you want. And if you make a mistake, then I correct you.” That’s my inspiration in this moment, and I ask Allah Azza wa Jalla to preserve our Shaykh, Shaykh Yasir Birjas, protect his family, bless him, increase him in humility, beauty, and knowledge. Allahumma ameen.

Introduction to the Etiquettes of Jumu’ah (Friday)

Our topic is the adab of Jumu’ah in this session, inshallah. So we’ll start with our reader, Ahmed, and we’ll cover some points, inshallah. Bismillah.

The author said: “The etiquettes of Friday and the Friday prayer comprise 15 modes of conduct.”

Preparing for Jumu’ah

First, one prepares for the Friday observance on Thursday, the night preceding Friday, Laylat Jumu’ah, by cleansing the body, washing clothes, and preparing what needs to be prepared. Right from the beginning, it’s a good habit to say, “قَالَ الْمُؤَلِّفِ رَحِمَهُ اللَّهُ” or “The author, may Allah’s mercy be upon them, said.” As one of the scholars said, “قَبِيحٌ بِكُمْ أَن تَنْقُلُ عَنَّا وَلَا تَتَرَحَمُ عَلَيْنَا,” which means, “It is very ugly of you that you narrate knowledge from us and do not seek Allah’s mercy for us.”

Whenever we read a text, I want to re-emphasize something you’ve probably heard before: make it a habit to always invoke mercy on the scholars who direct us to Allah. This also shows us that no one is more famous than the scholars of Islam. Often, as young people, we get distracted by the fame of celebrities with millions of followers or subscribers. But who is more famous than the scholars of Islam? 1,400 years later, we’re still quoting people like Imam Al-Bukhari. Their fame is not just in its length or duration but also in its quality. When you mention their names, you say, “May Allah have mercy on them.”

The first thing he says is to prepare for Jumu’ah by preparing on Thursday night, bathing, and preparing what needs to be prepared. The idea of preparation is important; as we say, “Failing to plan is planning to fail.” A person not preparing for Jumu’ah might schedule classes or work in ways that consistently make them late. The person who selects a course at Jumu’ah time because they don’t want to take an early morning class is not preparing for Jumu’ah. Every single week, you see people who fail to manage their day properly, causing them to miss Jumu’ah or to always come late.

Allah says in the Qur’an, “وَلَوْ أَرَادُوا الْخُرُوجِ لَأَعَدُّوا لَهُ عُدَّةً,” which means, “If they had truly wanted to go out with Rasulullah ﷺ on the expedition, they would have prepared for it.” So on the Day of Judgment, someone may bring excuses for their lateness or absence, saying, “I had this commitment, or that one.” But if they truly wanted to attend, they would have prepared better. Preparing for Jumu’ah includes planning your time. How long does it take to park at Valley Ranch? You have to figure that out so you don’t get stuck in line and end up late.

Bathing Before Jumu’ah

Secondly, bathe on Friday, as mentioned in the hadith reported in the two Sahihs and other collections. It is preferable to bathe a little before going out to the prayer. Why does he say to bathe closer to prayer time? Why not just bathe in the morning? I need the geniuses of Dallas to tell me the answer. Why is it preferred to bathe closer to Jumu’ah time?

One reason is to keep your wudu fresh, but also so that you smell pleasant and are fresh when you get to Salah. Bathing as close as you can to the time of prayer keeps you fresh for longer. So if Jumu’ah here is at 1:30, try to bathe around 12:30. Bathing close to the time of prayer helps keep you fresh when you arrive for Salah.

Beautifying Oneself for Jumu’ah

Thirdly, beautify yourself by cleansing your body, clipping your nails, using the siwak, and removing waste. He should also use perfume and wear his best clothes. Allah ﷻ says in the Qur’an, “يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ,” meaning, “O children of Adam, adorn yourselves at every place of prayer.”

How would you rate our Jumu’ah fashion on a scale of 1 to 10? We have a culture of “Casual Friday” in the corporate world, where people dress down on Fridays. But we have a religious encouragement to dress up on Fridays. Which one wins? Which should win? When we walk into the masjid on Friday, we see people coming in with T-shirts, jeans, and even shorts, which goes against what is recommended by the Sunnah of the Prophet ﷺ. We want to encourage people to dress up. I know villages in Sudan where people, even though they don’t have many clothes, come on Fridays wearing their best clothes, even if they are shabby.

When we have the wealth that Allah has provided for us, and closets full of clothes, it’s an opportunity to dress up on Fridays. I have a friend in Clear Lake masjid who I consider my competition in fashion every Friday. He has an amazing fashion sense, and I often feel like I lose to him—even though he doesn’t even know we’re in a competition! The way we dress can also become an opportunity for da’wah in a non-Muslim country. On Eid, when you wear beautiful garments, people often ask, “What’s going on? Is there a holiday today?” You don’t have to say there is, but they can see it by the way you look. Last Eid, I was walking around in my neighborhood in Houston, and an elderly lady said to me, “Eid Mubarak!” She asked if I was Islamic, and I said, “Yes.” Our clothes opened that entire conversation.

Then he says to purify the body by clipping nails and brushing teeth. Rasulullah ﷺ said, “If it were not that I feared hardship for my Ummah, I would have commanded them to use the siwak before every prayer.” Look at how important these concepts are for everyday salah, let alone Jumu’ah.

Arriving at the Masjid Calmly

Fourthly, go to the masjid early, on foot, walking in a calm and humble manner, intending itikaf in the masjid as long as you are inside. Take advantage of privileges before they’re gone. I used to live in New York, where I prayed janazah every week. After moving to Houston, I probably only pray janazah three times a year because there aren’t as many opportunities. Many of you walk to Valley Ranch masjid—two, five, or ten minutes on foot. Don’t forget this blessing, as it’s rare in the United States to be able to walk to the masjid safely. We took a group to Palestine recently, and while walking to Masjid al-Aqsa, we were questioned by guards with automatic rifles. Now, we walk to the masjid peacefully and without any trouble.

Walk with tranquility, being grateful to Allah for this blessing. Walk without rushing, even if you are late. The Prophet ﷺ said, “Walk to the prayer with tranquility, and whatever you catch of the salah, pray it, and whatever you miss, make it up.” Rushing affects your khushu’ (focus) in the prayer.

When you’re coming from a busy, fast-paced environment, try to slow down as you approach the prayer, allowing your heart to become still. Pray your remembrances, repeat the adhan, and focus on being mindful as you approach the salah.

Avoiding Disturbance in the Rows

Fifthly, do not pass over the necks of people or separate two people from each other. If, however, there is an empty spot, you can walk over their necks to reach it. This is a good place to mention the hadith of Salman al-Farisi in Al-Bukhari. The Prophet ﷺ said, “There is no person who bathes on Jumu’ah, purifies themselves as best as they can, puts on perfume, or uses whatever fragrance they can find, then goes out to prayer without separating between two people, remaining quiet when the imam speaks, except that he will be forgiven for the sins between that Jumu’ah and the next.”

These sunnah acts—coming early, not separating people, and remaining quiet during the khutbah—are highly emphasized. So, if you see a space, you may walk to it, but do not force your way to the front row if you came late. There are many people who arrived before you, so respect their place.

Respecting the Space of Others in Prayer

Sixthly, do not pass in front of a person who is praying. The Prophet ﷺ said that if you knew the sin incurred by passing in front of a praying person, you would wait 40 days, years, or whatever period it might be. Also, it is advised to develop the habit of praying towards a sutra (a barrier), as it helps maintain focus in salah. If you’re praying in an open space without a sutra, it can be awkward for both you and those passing by.

Seeking the First Row

Seventhly, seek the first row unless you see or hear something inappropriate. The Prophet ﷺ said that if people knew the reward in the adhan and the first row, they would draw lots for it. So, if you have access to the first row, seek it for the incredible reward that it brings.

Stopping Voluntary Prayers as the Imam Begins Khutbah

Eighthly, cease voluntary prayers or recitations when the imam ascends the pulpit and occupy yourself with answering the mu’adhdhin and listening to the sermon. I have a gift for you regarding the khutbah. I want to give you a tool that will change every khutbah you hear for the rest of your life, inshallah. Here at Valley Ranch, you probably get an amazing khutbah every week, but even if you attend khutbah elsewhere, sometimes people ask, “Do I already know this?” If the khatib mentions a story or a hadith you’ve heard before, you might feel like you haven’t benefited.

Instead of asking, “Do I know this?” ask, “Do I do this?” If the khutbah is about praying qiyam al-layl, ask yourself if you’re actually praying qiyam al-layl. If it’s about reciting the Qur’an, ask if you’re consistently reciting the Qur’an. If it’s about giving charity, then are you giving charity? This approach helps you benefit from every khutbah by focusing on implementing the reminders.

Performing Sunnah Prayers After Jumu’ah

Ninthly, perform voluntary prayers after the Friday prayer—two, four, or six rak’ahs according to preference. The Prophet ﷺ would pray two rak’ahs in the masjid after Jumu’ah, and when he went home, he would sometimes pray four or even six.

While waiting in the masjid, if you can stay until ‘Asr or even Maghrib, that’s excellent, as you are considered in a state of prayer.

The Special Hour of Du’a on Fridays

Tenthly, observe the hour in which du’a is accepted. The Prophet ﷺ described an hour on Jumu’ah when prayers are answered. There is a difference of opinion among scholars regarding when this hour occurs. Some hadiths suggest it is between the sitting of the imam and the end of the prayer, while others suggest it is the last hour after the ‘Asr prayer before sunset.

When the Prophet ﷺ teaches us about something valuable, he often leaves the exact details ambiguous, encouraging us to seek it out. This is like Laylatul Qadr in the last ten nights of Ramadan. So, we should use every opportunity on Friday to make du’a, as it could fall within this blessed time.

Sending Blessings Upon the Prophet ﷺ

Twelfthly, send abundant blessings upon the Prophet ﷺ. It’s narrated that whoever sends blessings upon him 80 times on Friday will be forgiven 80 years of sins. This hadith is weak, but the Prophet ﷺ did say, “Of the best of your days is Friday, so make a lot of salawat upon me on this day.” The sahabah asked, “O Messenger of Allah, will our salawat be presented to you after your death?” He replied, “Yes, for Allah has forbidden the earth from consuming the bodies of the prophets.”

Then the question becomes, what is the bare minimum that is considered ikthar, or “abundance,” of sending blessings? Is it 80 times, as mentioned here, or is it less? Or more? What would you say is the bare minimum?

Honestly, when it comes to the Prophet ﷺ, there is no bare minimum. It’s about the quality of the salawatand the dhikr of Allah ﷻ. So whether it’s 10, 70, or 100 times, the Prophet ﷺ simply said, “Sallu ‘alayya”—just send blessings upon me. The quantity should be whatever you can manage based on your time and ability to stay focused. Wallahu ta’ala a’lam.

One important point about this is that, sometimes, people do things simply because the people they love are doing them. How often have you wanted to do something just because people you admire or follow were doing it? Allah ﷻ says in the Qur’an, “إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا,” meaning, “Indeed, Allah and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and greet him with peace.” Allah doesn’t just command us to send blessings, but first tells us that He and His angels do so. This is something Allah Himself does and then invites us to do as well.

Reciting Surah Al-Kahf on Friday

Thirteenth, it is recommended to recite Surah Al-Kahf on Fridays. Aisha reported that the Prophet ﷺ said, “Shall I tell you about a chapter whose greatness fills what is between heaven and earth? Whoever writes it will receive a similar reward, and whoever reads it on Friday will have their sins forgiven between that Friday and the next, plus three additional days.” Also, it is narrated that if someone reads the last five verses of Surah Al-Kahf before sleeping, Allah awakens them at any part of the night they wish.

Some of these narrations are weak or fabricated, but the Prophet ﷺ did say that whoever recites Surah Al-Kahf on Friday will have a light illuminated between that Friday and the next. It is recommended to read it on Friday as well as to recite the Qur’an in general, and if possible, complete its recitation on that day or the night preceding it.

Giving Charity on Friday

Fourteenth, it is recommended to give charity on Friday as much as one can afford, and it should ideally be done outside the masjid. Charity, of course, is encouraged because Friday is the best day of the week, and we want to maximize our good deeds on that day. However, I’m not sure why it specifies giving charity outside the masjid.

Performing Salat al-Tasbih on Fridays

Fifteenth, it is recommended to perform Salat al-Tasbih on Fridays.

Salat al-Tasbih is based on a very weak hadith, and most scholars discourage it because of this. However, some scholars say that if you perform it once in your lifetime, there is no harm in doing so. Wallahu a’lam.

Dedicating Fridays for Worship

Lastly, dedicate Fridays for the actions of the afterlife and avoid engaging in worldly work. Fridays are an ideal time for silat ar-rahim, or maintaining ties of kinship, especially if you have family members in the Muslim world, who often have Fridays off. Take this opportunity to call and check on them, especially since they might be off work and more available to talk. Allah knows best.

Beginning of the Next Hadith and Discussion

Bismillah. Alhamdulillah rabbil alameen. Assalamu alaykum wa rahmatullahi wa barakatuh. We will continue with the book of Imam Ibn Rajab, focusing on hadith number 11—a very important hadith that is one of the shortest in the collection but powerful in its meaning. This hadith has a lot to do with your personal life and your practice in matters of faith. This will be our discussion for tonight, inshallah.

Before we get there, I want to comment and thank Sheikh Ammar for giving us the opportunity to share his wisdom with us from the book of Imam Ibn Qudamah. The view from here is quite different than when you’re sitting as a student. Wallahi, it’s a privilege to be sitting as a student, because once you start teaching, going back to learning becomes extremely hard. No teacher you go to wants to teach you because they feel that you should be teaching them instead. So, when you have the privilege to sit down and learn, cherish it.

When given the chance to learn, go for it. Because when the day comes that you start teaching, it will be very hard to find someone to teach you. May Allah bless you all with beneficial knowledge in this life and in the afterlife.

Hadith Number 11: “Leave That Which Causes You Doubt for That Which Causes You No Doubt”

Bismillah, Alhamdulillah, wassalatu wassalamu ala Rasulillah.

Hadith number 11 is from Al-Hasan ibn Ali, the grandson of the Prophet ﷺ, who was like a flower to the Prophet ﷺ. He said, “I remember from the Messenger of Allah ﷺ, ‘Leave that which causes you doubt for that which causes you no doubt.’” Narrated by An-Nasa’i and At-Tirmidhi, who graded it a sahih hadith.

This is part of a longer hadith that includes the qunoot (supplication) of the witr prayer. Some narrations from At-Tirmidhi and Ibn Hibban add, “For truthfulness is tranquility, and lying is doubt.” Ibn Hibban’s wording includes, “Goodness is tranquility, and evil is doubt.”

This hadith, though short, is powerful. Some scholars say it may come as part of a longer hadith in which the Prophet ﷺ was teaching a supplication to his grandson, Al-Hasan ibn Ali. When the Prophet ﷺ passed away, Al-Hasan was about seven or eight years old. So he says, “I remember learning this from the Prophet ﷺ.” Then he adds, “For truthfulness is tranquility, and lying is doubt.”

The Importance of Truthfulness and Integrity

When you tell the truth, you feel strong and confident, no matter how absurd the truth may sound. If it’s what you saw, heard, or did, you can still stand there confidently, even against aggression, because you know it’s true. But if you are lying, the moment you’re under scrutiny, you begin to shake because you know you’re not telling the truth. Allah ﷻ says in the Qur’an, “بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ,” meaning, “Rather, man is a witness against himself, even if he presents excuses.”

This reminds us of the famous hadith of Ka’b ibn Malik and the three companions who did not go out with the Prophet ﷺ on the Battle of Tabuk. Ka’b said he was trying to fabricate a lie, but he thought, “Who am I kidding? This is the Messenger of Allah, and he will know.” So, he told the truth. By telling the truth, he became strong.

This hadith is telling us that if you follow the truth, you will feel at ease, no matter how hard it may be. If you are lying or fooling yourself, you won’t feel comfortable. Truthfulness brings tranquility and peace, while evil creates doubt and restlessness.

There’s a saying about checking your heart when you do something questionable, for example, when you go to an all-you-can-eat buffet and wonder if certain items are halal. You see others eating, and think, “I think it’s halal.” But if you put your hand on your heart, you might feel your heart racing because you know it might not be right. In contrast, if you act with full confidence, your heart will feel at ease. This narration, though weak, points to the idea that the heart can act as an indicator of doubtful matters.

Practicing Scrupulousness (Wara’) in Matters of Ambiguity

The scrupulous one hesitates when there is ambiguity rather than running into doubtful things, unlike many people today who seek out differing opinions to justify actions. If something is ambiguous, the scrupulous response is to avoid it. Even if something is allowable, avoiding it due to doubt is pious and shows a sense of wara’ (piety).

Hassan ibn Abi Sinan said, “There is nothing simpler than scrupulousness. If something causes you doubt, give it up.” This may be easy for someone like him, but for an average person, living with scrupulousness is a challenge.

There’s a story about Hassan ibn Abi Sinan, who was in business while being a scholar. His servant informed him that the sugar market was about to increase, so Hassan bought sugar at a lower price before the news spread. When the price increased, he felt guilty because he believed he had an unfair advantage. So he went back to the original merchant and disclosed his knowledge. The merchant replied, “I am pleased with the deal we made; it’s yours.” But Hassan still felt guilty, so he insisted on returning the transaction, giving up a profit equivalent to what could be millions in our time.

In comparison, Al-Miswar ibn Makhrama, one of the companions, had hoarded food to sell it for a better price, but when he saw clouds approaching, indicating that it might rain and thus lower prices, he felt guilty. Instead of benefiting from the price increase, he refused to make a profit and informed Umar ibn al-Khattab, who then praised him.

Imam Ahmad recommended avoiding profits from hoarding goods that are necessities if it leads to hardship for others. Similarly, if someone rents something to turn a profit, or takes advantage of ambiguity in transactions, Imam Ahmad advised giving any excess as charity.

The Balance in Practicing Wara’

In summary, the teachings of wara’ guide us away from doubtful matters, regardless of whether something is wholly haram. However, it’s essential to have balance. Shaykh al-Islam Ibn Taymiyyah said that complete piety is being able to recognize both the best of two goods and the worst of two evils.

As an example, consider someone asking if they can work at Walmart. Since Walmart sells both halal and haram items, it becomes a matter of whether the benefit outweighs the harm. A person should balance this decision, ensuring they fulfill their obligations without compromising their principles unnecessarily.

The Principle of Certainty Over Doubt

This hadith represents one of the major qawa’id fiqhiyyah (legal maxims) in Islamic law: al-yaqeenu la yazulu bish-shak, meaning “certainty is not removed by doubt.” For example, if you come to pray and doubt whether you have wudu, but you remember that you had wudu during Maghrib, then you should assume you still have it, as certainty is not negated by doubt.

This hadith is a reminder to prioritize clear guidance and to avoid ambiguity. Next week, we will continue with hadith number 12, inshallah. Jazakumullahu khair. Thank you for being here with us, and inshallah, after Salat al-Isha, we’ll have Sheikh Muhammad Faqih and Sheikh Waleed Basyuni join us to answer questions related to this hadith.

Assalamu alaykum wa rahmatullahi wa barakatuh.

Q&A
  1. What is the recommended time to begin preparing for Jumu’ah, and why?
    Answer: Preparation begins on Thursday night to plan ahead, ensuring that one can attend Jumu’ah prayer calmly and fully focused.
  2. Why is it preferable to bathe closer to the Jumu’ah prayer time?
    Answer: Bathing close to prayer time helps maintain freshness and cleanliness, both of which are emphasized for Jumu’ah.
  3. What did the Prophet ﷺ recommend regarding dress and personal hygiene for Jumu’ah?
    Answer: The Prophet ﷺ recommended wearing clean, respectable clothing, using perfume, clipping nails, and brushing teeth, all of which reflect respect for the special day.
  4. Why is it encouraged to walk calmly to the masjid for Jumu’ah?
    Answer: Walking calmly fosters tranquility, aligning one’s mind and heart with the peaceful and reverent atmosphere of prayer.
  5. What should one avoid when entering the masjid if others are already seated?
    Answer: Avoid stepping over people’s shoulders or disrupting others by squeezing into rows. It’s best to sit where space is available without disturbing anyone.
  6. What special act of recitation is recommended on Fridays, and what benefit does it bring?
    Answer: Reciting Surah Al-Kahf is recommended, which illuminates the week ahead with guidance and serves as a moral compass.
  7. When is the “blessed hour” on Friday, and what is its significance?
    Answer: The blessed hour is a time on Friday when du’a (prayer) is most likely to be accepted. While scholars differ, it’s commonly believed to be just before sunset.
  8. How can sending blessings upon the Prophet ﷺ on Fridays benefit a Muslim?
    Answer: Sending blessings upon the Prophet ﷺ brings spiritual reward and is a practice endorsed by Allah and His angels, making it especially virtuous on Fridays.
  9. What does the hadith “Leave that which causes you doubt for that which causes you no doubt” teach?
    Answer: This hadith teaches that Muslims should avoid doubtful matters and prioritize clarity and truthfulness, as this fosters inner peace and confidence.
  10. How does truthfulness relate to tranquility according to the lecture?
    Answer: Truthfulness provides strength and tranquility because a person feels confident and assured when they know they are telling the truth, even in challenging situations.
  11. What is wara’ and how can it be practiced in everyday situations?
    Answer: Wara’ is the practice of avoiding doubtful matters and acting cautiously, even in permissible matters if they bring discomfort. It can be practiced by making choices that align with one’s moral clarity and peace of mind.
  12. How does the legal maxim “certainty is not removed by doubt” apply in practice?
    Answer: It means that one should hold onto certainty when doubt arises. For instance, if you remember making wudu but have doubts about it later, you assume your wudu is still valid.

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Money And Wealth In Islam : The Root Of All Evil?

20 January, 2025 - 15:36

The idea that ‘money is the root of all evil’ actually has no basis in Islam. However, as we live in a highly commercialized world, it has entered the mindset of many people wanting to live a life of simplicity and asceticism for a variety of reasons. So if such a notion doesn’t have a basis in Islam, what does Islam actually say about what the nature of our relationship with money should be?

Many people often struggle with the concept of wealth allowing their emotions and sometimes, preconceived conclusions to create, in their view a ‘conflict’ between Islam and money – a conflict that may lead us to believe that wealth will sabotage our path to ‘piety’ and so we end up allowing what we understand to be an ‘Islamic attitude’ to actually sabotage our path to being financially secure. People often don’t know how to react when they see Muslims having excess amounts of wealth whilst at the same time being good Muslims. More often than not, we assume the worst when someone has been blessed with wealth and is seemingly ‘religious.’ It seems that our own life experiences also play a role in determining our personal and individual ‘wealth story;’ a script which is created and fashioned by our own unique life experiences in our own wealth journey. 

In our communities, we seem to have two extremes; we have people who say that poverty is the ideal, making us think that we should aim to be poor! A lot of times people who bring up this extreme will cite the fact that there were poor people in our history who were great people, which is no problem, but even those people who financially may not have had money in their hands still reached for the highest possible standards in whatever they did.   

Muslims who think poverty is the ideal, will cite Umar ibn al Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) and say that he was poor and lived a simple life1, which is true to an extent because he didn’t live an extravagant life, but that is not to say Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) didn’t have money! Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) was one of the greatest leaders of humanity who ruled vast lands in his era. He had all the riches he needed, yet he didn’t spend it on himself; choosing instead to use it to take care of his people. That’s the difference – we should aim to have the wealth but not spend it extravagantly on ourselves and then just end there. The whole purpose of having money and building wealth is to be able to benefit yourself and others with it. Who will sponsor orphans if we aim to be poor, who will build mosques and pay off the qard hasana that some of our mosques need to pay back, who will support the poor in our community if we aim to be poor and have no zakat and sadaqah to give? 

But then there is the other extreme – some people only focus on money regardless of where it comes from, whether it’s haram or halal. They might even forget entirely about building a home in paradise. For these people, it’s all about money and unfortunately, we see these people a lot in our times; those who make a lot of money, spend it like crazy and post things on social media to get attention – that’s also not the ideal situation Muslims should aim to be in!

Let us now move on to what Islam actually teaches us about wealth and money.

What Does the Quran Say About Wealth? (a) The Link Between Money & Worship:

There are many places where Allah (the Most High) mentions the word rizq (provision, sustenance); which we also translate to mean wealth even though rizq is a more comprehensive term. Let us look at a selected few ayaat (verses):

Allah subḥānahu wa ta'āla (glorified and exalted be He) says in the Quran:

“And I have not created the jinn and mankind except that they worship me.” [Surah Adh-Dhariyat; 51:56]

He then informs us that in the following ayah:

“I do not desire any provision from them, and I do not wish them to feed me.” [Surah Adh-Dhariyat; 51:57]

Because:

“Verily, God, He is the provider, endowed with steady might.” [Surah Adh-Dhariyat; 51:58]

Here there is a link between money and worship; in other words, Allah subḥānahu wa ta'āla (glorified and exalted be He) is telling us that the reason why He subḥānahu wa ta'āla (glorified and exalted be He) created mankind and jinn (solely to worship Him alone) and that He doesn’t want anything of food or money from us, because He is the Provider and He will provide for us (his creation). 

Allah subḥānahu wa ta'āla (glorified and exalted be He) also commands us to: 

“And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.” [Surah Taha; 20:132]

Here Allah subḥānahu wa ta'āla (glorified and exalted be He) commands us to establish the prayer with our families. Again He informs us that He isn’t asking us for provision, rather it is He subḥānahu wa ta'āla (glorified and exalted be He) who gives us the provision and sustenance. Again there is a correlation between worship and sustenance or money because as humans we are weak and one of the primary distractions to worship is money! One of the main reasons ‘common people’ give about why they are not so ‘religious’ is because they want to enjoy life, and spend their wealth after making it; but here Allah subḥānahu wa ta'āla (glorified and exalted be He) is saying: don’t be distracted by money, I’m not asking you give me money, if you worship me, I will give you money (provision)!

Allah subḥānahu wa ta'āla (glorified and exalted be He) created us and knows our true nature; that we all have a natural inclination for money and the need to enjoy it. He subḥānahu wa ta'āla (glorified and exalted be He) is therefore telling us that despite this ‘natural’ desire for wealth and provision, we shouldn’t become distracted because:

“Who is it that could provide for you if He withheld His provision?” [Surah Al-Mulk; 67:21]

In this verse, Allah subḥānahu wa ta'āla (glorified and exalted be He) challenges the people; if He withheld the rizq (sustenance), is there any other being who can provide them rizq? Truly it is only Allah subḥānahu wa ta'āla (glorified and exalted be He) Who has the power to provide us with provision and sustenance!

(b) A Blessing from Allah subḥānahu wa ta'āla (glorified and exalted be He)

In many ayaat (verses) Allah subḥānahu wa ta'āla (glorified and exalted be He) commands the believers to enjoy the blessings that He has provided for them. Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

“And [recall] when Moses prayed for water for his people, so We said, “Strike with your staff the stone.” And there gushed forth from it twelve springs, and every people knew its watering place. “Eat and drink from the provision of Allah , and do not commit abuse on the earth, spreading corruption.” [Surah Al-Baqarah; 2:60]

Here Allah subḥānahu wa ta'āla (glorified and exalted be He) is telling the Muslims to eat and drink but not to misuse the abundance of Allah subḥānahu wa ta'āla (glorified and exalted be He) and not to spread corruption.  

He subḥānahu wa ta'āla (glorified and exalted be He) also says that it is He who:

“… who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].” [Surah Al-Baqarah; 2:22]

And then tells us:

“O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.” [Surah Al-Baqarah; 2:172]

So we are commanded to eat, drink, and earn our sustenance from permissible (halal) means and in doing so we should show our gratitude to Allah subḥānahu wa ta'āla (glorified and exalted be He) and worship Him alone since it is He subḥānahu wa ta'āla (glorified and exalted be He) who has provided us the sustenance to enjoy in the first place!

Allah subḥānahu wa ta'āla (glorified and exalted be He) also says:

“Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good (lawful) things of provision?” Say, “They are for those who believe during the worldly life (but) exclusively for them on the Day of Resurrection.” [Surah Al-‘Araf; 7:32]

Here Allah subḥānahu wa ta'āla (glorified and exalted be He) challenges and refutes those who prohibit any type of food, drink, or clothes according to their own understanding without relying on what Allah subḥānahu wa ta'āla (glorified and exalted be He) has legislated. 

(c) A Test from Allah subḥānahu wa ta'āla (glorified and exalted be He)

Allah subḥānahu wa ta'āla (glorified and exalted be He) reminds us that the wealth that He has bestowed upon us is not only a blessing from Him subḥānahu wa ta'āla (glorified and exalted be He), but also a trial and a test for mankind.

“Your wealth and your children are but a trial, and Allah has with Him a great reward.” [Surah At-Taghabun; 64:15]

He subḥānahu wa ta'āla (glorified and exalted be He) also states:

“And know that your properties and your children are but a trial and that Allah has with Him a great reward.” [Surah Al’Anfal; 8:28]

So all of our wealth, possessions, and even our children are a test and a trial from Allah subḥānahu wa ta'āla (glorified and exalted be He) and to make this test even more challenging, Allah subḥānahu wa ta'āla (glorified and exalted be He) has created us with the natural inclination to collect wealth. Society has raised the value of wealth high above most worldly commodities to the extent that mankind now judges each other based on wealth. Monetary assets are also used to determine social status because with their presence, power, confidence, and fame increase whereas without it, they are seemingly lost or diminished.  

What Do We Learn About Wealth From the Life of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)?

Amr ibn-al-Aas raḍyAllāhu 'anhu (may Allāh be pleased with him) narrates that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said2

“I want to send you as the head of an army. Allah will keep you safe and grant you booty, and I hope that you will acquire some wealth from it.” 

Amr raḍyAllāhu 'anhu (may Allāh be pleased with him) replied: “O Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), I did not become Muslim out of love for wealth, I became Muslim out of love for Islam and to be with the Messenger of Allah ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).”

Then the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) replied: “O’h Amr, how beautiful is pure money for a righteous man?

money

The giving hand is better than the receiving one. [PC: Masjid Pogung Dalangang (unsplash)]

Not only is this incident an indication of Amr’s raḍyAllāhu 'anhu (may Allāh be pleased with him) strong faith and sincerity, but it was as if he felt that he needed to explain why he became Muslim (for the love of Islam and to be close to the Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him)). However, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) explained that halal (permissible) wealth is a blessing when it is possessed by a righteous man. This is because he will spend it in good ways such as sponsoring orphans and widows, calling people to Islam, building mosques and other charitable causes, as well as maintaining dignity for himself and his family, and helping the Muslims. 

From this hadith, we understand that if a person strives to acquire halal (honest and pure) wealth, this is something praiseworthy that was encouraged by the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him).

It is always better to work and earn your money in a halal way, which is a respected and dignified way to live. 

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “The upper hand is better than the lower hand, (i.e. the spending / giving hand is better than the receiving hand); and begin charity with those who are under your care; and the best charity is that which is given out of surplus; and whoever abstains from asking others for some financial help, Allah will save him from asking others and make him self-sufficient.” [Al Bukhari]

Abdullah ibn Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) also reports the Messenger ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was sitting on the pulpit and talking about charity and abstention from begging, and said: “The upper hand is better than the lower hand, the upper hand being the one which bestows and the lower hand which begs.” [Bukhari & Muslim]

We learn the following lessons from these two ahadeeth

(a) The ahadeeth contain an exhortation to charity because the giving (upper) hand is better than the lower hand (which receives the charity). Therefore, it is better for you to be in a stronger financial position so you can spend in the way of Allah subḥānahu wa ta'āla (glorified and exalted be He) rather than looking to others. 

(b)  The best charity is to give preference to one’s family and children over others as the ahadeeth instructs us to start with those under our care. 

(c) A Muslim must start with the obligatory spending due on him such as spending on his wife and children and then he may spend thereafter on whatever he wishes. 

(d) The ahadeeth are also an exhortation to abstain from begging. 

(e) The permissibility of seeking (halal) money so as to spend on himself and those whom he supports; then he may spend his money in the different channels of charity and righteous actions so that he may be one of the ‘upper-hand’ people.

What Do We Learn About Wealth From the Lives of the Companions?

We’ve all heard stories of the lives of the early generation of Muslims and their patience during times of poverty, their zuhd (abstinence), and general avoidance of the trapping of this worldly life, but what about the rich and wealthy amongst the Sahabah, how did they live? 

Khadijah raḍyAllāhu 'anha (may Allāh be pleased with her), the wife of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was amongst the wealthiest women of her time and spent a considerable amount of her fortune providing support to the Message of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and to the newly emerging Muslim community in Makkah. For example, during the boycott of Muslims in Makkah, she almost single-handedly managed to get her agents to secure food and other essentials for the Muslims.3

Uthman Ibn Affan raḍyAllāhu 'anhu (may Allāh be pleased with him) was the companion about whom the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: “From this day on, nothing will harm Uthman (regardless of what he does).” This was due to the fact that Uthman raḍyAllāhu 'anhu (may Allāh be pleased with him) provided the resources needed for an under-equipped army that was setting out to confront the Romans who were amassing near Tabuk in the ninth year of Hijrah. Uthman raḍyAllāhu 'anhu (may Allāh be pleased with him) donated 300 camels, a hundred horses, and weapons on top of the thousands of dinars in money and gold4.

During the Caliphate of Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him), when severe famine struck the city of Madina, Uthman raḍyAllāhu 'anhu (may Allāh be pleased with him) gave away an entire large caravan he received from Damascus laden with food and goods. The city’s merchants gathered at his house and offered to pay him four or five times the cost of the goods, to which Uthman raḍyAllāhu 'anhu (may Allāh be pleased with him) answered that he would sell his goods to the highest bidder, only to give away (for free) the entire caravan to the people of Medina for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He)!

Uthman’s raḍyAllāhu 'anhu (may Allāh be pleased with him) complete faith in Allah subḥānahu wa ta'āla (glorified and exalted be He) and belief that the reward and promise of Allah subḥānahu wa ta'āla (glorified and exalted be He) is better than any worldly gain was reflected in his unparalleled generosity and eagerness to please Allah subḥānahu wa ta'āla (glorified and exalted be He) by spending in the way of Allah by serving the Muslims5.

We also learn of the great integrity and self-respect of Abdurrahman ibn Awf raḍyAllāhu 'anhu (may Allāh be pleased with him): a Companion of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) who migrated to Madina penniless. When he was offered by another companion Sa’d bin Rab’I Al-Ansari raḍyAllāhu 'anhu (may Allāh be pleased with him) to accept half of his property, Abdurrahman Ibn Awf raḍyAllāhu 'anhu (may Allāh be pleased with him) graciously declined, and instead asked to be shown the way to the marketplace so he could work to earn his own living. Like Uthman raḍyAllāhu 'anhu (may Allāh be pleased with him), he too was one of the ten Companions that were promised Paradise whilst they were still alive. He also gave much in charity and would weep upon seeing the riches that Allah subḥānahu wa ta'āla (glorified and exalted be He) blessed him with, remembering those of his Companions who had passed away owning little or nothing of worldly possessions6.

We see here that Sahabah raḍyAllāhu 'anha (may Allāh be pleased with her) were never attached to money and viewed money as a resource to do good, attain rewards, and as a result Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure. They weren’t afraid of wealth and neither did they want to dispose of it for fear that it would ruin them because it was inherently evil, but rather they spent it in the way of Allah subḥānahu wa ta'āla (glorified and exalted be He) and had no hesitations about working hard to earn a lawful income. 

Important Signposts (a) The Desirability of Obtaining Money Through Halal (permissible) Means Only

We have seen that it is not sinful for a Muslim to wish for and desire more money, as long as his/her intentions are pure. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) stated that money is a noble possession, but only for a righteous person because the pious person will utilize his wealth properly without selfishness and greed, which deprives the wealth of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Blessings. 

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“This money is green and luscious (like a ripe fruit), so whoever takes it rightfully, then what a great aid it is for him.7”

This hadith teaches us the true purpose of money, and that it can be a tool that helps us to worship Allah subḥānahu wa ta'āla (glorified and exalted be He). Thus seeking money (correctly) and spending (on worthy causes) will be counted as an act of worship done with the correct intention of attaining Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure. 

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also narrated: 

“Once, while (the Prophet) Ayub was taking a bath naked, locusts of gold fell upon him. So he started to gather them in his clothes. His Lord called out, ‘O Ayub” Have I not given you riches?’ He replied, ‘Yes, indeed, my Lord, but I can never be self-sufficient from your blessings!” 

In another narration, he responded:

“…but who is there that can be satisfied with your Mercy (so that he does not desire more)?8”

Ibn Hajar commented on this Hadith stating it is an indication of the permissibility of being eager to increase one’s (money) through halal means, but this is for the one who is confident that he will be able to thank Allah subḥānahu wa ta'āla (glorified and exalted be He) (with the money once he obtains it). Another point of benefit is that money that is achieved through lawful (ie. halal) means has been called ‘blessings’ (barakah). Furthermore, this Hadith shows the superiority of the rich man who is thankful9.

There is no doubt that Muslims are obliged to earn their substance through permissible (halal) ways. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“O people! Allah is al-Tayyib (pure), and He only accepts that which is pure! Allah has commanded the believers what He has commanded the Messengers, for He said, ‘O Messengers! Eat from the pure foods, and do right,’ and He said, ‘O you who believe! Eat from the pure and good foods We have given you.10”

Then he mentioned a traveler whose food, clothes, drink, and nourishment were all obtained through unlawful (haram) means, so how could he expect his du’a to be answered by Allah subḥānahu wa ta'āla (glorified and exalted be He)11?

Such is the obligation of earning through halal means that Muslims are encouraged to take a profession and go out to work, which is the best way to earn pure sustenance. Such is the status of halal sustenance that Islam even places manual labor in a high place! The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“No one has ever eaten any food that is better than eating with what his hands have earned. And indeed the Prophet of Allah, Dawud, would eat from the earnings of his hands.12”

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was so cautious in what he ate that he would make sure that every morsel of food was halal for him to eat to the extent that it is reported that he ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) once lost sleep due to the fear that he may have accidentally eaten a date that was not meant for him!13

The Companions too were very cautious about how they earned their sustenance. For example, it is reported that Abu Bakr raḍyAllāhu 'anhu (may Allāh be pleased with him) induced vomit after discovering that one of his servants had given him some food obtained by unlawful means.14 A similar narration is reported about Umar bin al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) who was given milk by one of his servants and then Umar raḍyAllāhu 'anhu (may Allāh be pleased with him) later discovered that the milk was taken from camels that were meant for charity.15 Another famous companion of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), Sa’id ibn Abi Waqqas raḍyAllāhu 'anhu (may Allāh be pleased with him) was once asked, “Why is it that your prayers are responded to, amongst all of the other Companions?” To this, he replied: “I do not raise to my mouth a morsel except that I know where it came from and where it came out of.16”

(b) The Consequences of Haram Sustenance

Earning through haram means causing great damage to a person’s life in this world and the hereafter. We’ve seen how the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned that one of the consequences of haram sustenance is that one’s du’a (prayer) can be rejected by Allah subḥānahu wa ta'āla (glorified and exalted be He). As well as this we’ve seen how the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and his Companions were extremely cautious in their financial dealings and strived their utmost to ensure that all of the sources of their sustenance were pure and halal

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned us that: 

“A time will come in which a person will not care whether what he (earned) was through halal or through haram.”

Furthermore, two of the seven deadly sins that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) warned us against involve earning through impermissible means17! Earning through haram means can also affect a person’s beliefs (aqidah) such that if a person believes that they are allowed to earn through haram means, then this is an act of disbelief as they have rejected the clear texts of the Quran and Sunnah. On the other hand, if they trivialize the sin, it can also expose the weakness of their faith (iman). Moreover, earning through impermissible means involves injustices not only to Allah subḥānahu wa ta'āla (glorified and exalted be He) by defying his laws and prohibitions, but it also necessitates injustices towards one’s family who will have to sustain themselves from the haram earnings of the breadwinner. This can impact Allah’s subḥānahu wa ta'āla (glorified and exalted be He) barakah (blessings) on the family, the marital and family relationships, as well as guidance. 

Earning through haram means also involves injustices against others. Whether that is lying and cheating, taking riba, embezzling, selling intoxicants, etc., someone will always be wronged in the process for which there will be justice and retribution on the Day of Judgement – a day where the currency of trade will be good deeds and bad deeds!

Earning through haram means can also cause poverty in this world as any such earnings will be devoid of Allah’s subḥānahu wa ta'āla (glorified and exalted be He) barakah (blessings). We are all too familiar with the depression, anxiety, and dissatisfaction of famous celebrities who are among the ‘super rich.’ Compare this to satisfied poor or middle-earning Muslims who live peaceful lives due to good health, happiness, contentment, family lives, etc. 

Earning your sustenance from haram ways can also incur the displeasure and wrath of Allah subḥānahu wa ta'āla (glorified and exalted be He) as the transgressor willingly forsakes the commandments of Allah subḥānahu wa ta'āla (glorified and exalted be He) in place of his/her desires. The one who truly fears Allah subḥānahu wa ta'āla (glorified and exalted be He) and has concern for his life in the hereafter will always recognize that haram money can never purchase lasting pleasure as any punishment in the hereafter far outweighs any transient pleasure in this world. 

Indeed, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) also warned us that one of the first questions we will be asked on the Day of Judgement is regarding our wealth; how it was earned and how it was spent.18 What response will we prepare for Allah subḥānahu wa ta'āla (glorified and exalted be He) if we are careless about the sources of our income – something that must come before sourcing out halal meat?

(c) How does Islam View Poverty? money

Allah [swt] asks us to seek protection from poverty. [PC: Emil Kalibradov (unsplash)]

We know that there were many poor and needy amongst the Sahabah as mentioned in the Quran19 and the ahadeeth20 of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Those Sahabah still preferred others over themselves despite their very limited financial means. But that doesn’t mean that we should romanticize poverty or the struggles associated with it, rather poverty is one of the calamities that Allah subḥānahu wa ta'āla (glorified and exalted be He) may afflict people with – whether a whole society or an individual. If poverty, having little and struggling through life was the ideal situation, then the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) wouldn’t teach us supplications to seek protection from poverty. For example, supplications such as: 

“O Allah, I seek refuge in you from poverty and lack of abasement and I seek refuge in you from being oppressed and oppressing others.”21

Another supplication taught to us by the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is: 

“O Allah, I seek refuge in You from disbelief, poverty, and torment in the grave.”22

There is no doubt that being patient and forbearing when faced with a calamity is something that is rewarded by Allah subḥānahu wa ta'āla (glorified and exalted be He), but that doesn’t mean that we should be seeking to live in calamities such as poverty and struggle. 

There is one hadith that people sometimes mistakenly use to justify or romanticize the struggle of being poor or having little, where the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“The poor Muslims will enter Paradise before the rich by half of a day, the length of which is five hundred years.” [Sunan Ibn Majah 4122]

However, narrations such as these do not seek to blame richness and praise poverty, rather they show that Paradise is the ultimate reward for the patience of those who were afflicted with poverty in this world. For example, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) informs us about the reward of Paradise for the mother who loses her child and is patient23, but that doesn’t indicate that suffering the loss of a child or other loved ones should be our aim; rather Paradise is the reward for patiently bearing with such difficulties.   

Another reason why the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) mentioned the poor entering paradise before the rich may also be because the poor will have less to account for and therefore their reckoning will be easier and shorter than the one who was blessed with a lot of halal wealth, just like a person who has multiple sources of income in this world – he will have to hire a professional accountant to do his tax returns every year, unlike the one who is employed and earns a salary from one source24.

Some Ways to Increase Your Money and Closeness to Allah subḥānahu wa ta'āla (glorified and exalted be He)

Now that we have established that money isn’t inherently evil, poverty is not the aim, and that Allah subḥānahu wa ta'āla (glorified and exalted be He) actually wants us to earn our sustenance through halal means, let us now mention some of the spiritual and practical ways in which a person can increase his money and nearness to Allah subḥānahu wa ta'āla (glorified and exalted be He)

[This is not an exhaustive list (and this article certainly doesn’t contain advice or guidance on business, commerce, or investments) and so there are many things that are beyond the scope of this article that I’ve left out.]

(1) Worship of Allah subḥānahu wa ta'āla (glorified and exalted be He)

Quite literally, turning to Allah subḥānahu wa ta'āla (glorified and exalted be He) and prioritizing our worship will give you rizq (provision and sustenance). 

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“Indeed Allah the Most High said: “Oh son of Adam, devote yourself to my worship, I will fill your chest with riches and alleviate your poverty. If you do not do so, I will cause you to become preoccupied and not alleviate your poverty.” [Jami` at-Tirmidhi 2466]

So one of the ways in which you can build your wealth and be protected from poverty is by worshipping more: fast more, pay more sadaqa, spend more time with the Quran, seek Islamic knowledge, etc. 

(2) Asking Allah subḥānahu wa ta'āla (glorified and exalted be He) for forgiveness

Another technique is asking Allah subḥānahu wa ta'āla (glorified and exalted be He) for forgiveness and coming back to Him.

Prophet Nuh 'alayhi'l-salām (peace be upon him) called his people to Allah subḥānahu wa ta'āla (glorified and exalted be He) for 950 years.  He did it publicly, he did it privately, and he did it openly using all different techniques. Nuh 'alayhi'l-salām (peace be upon him) told his people:

“Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.” [Surah Nuh; 71:10]

Nuh’s 'alayhi'l-salām (peace be upon him) people asked, “What do we get if we ask for forgiveness?  What do we get if we turn back to Allah?”

Then Nuh 'alayhi'l-salām (peace be upon him) informed his people that if they turn back to Allah subḥānahu wa ta'āla (glorified and exalted be He), He will:

“He will send [rain from] the sky upon you in [continuing] showers…

…and give you increase in wealth and children and provide for you gardens and provide for you rivers.” [Surah Nuh; 71:11-12]

In other words, their livestock, and their agriculture would benefit from the water coming down and He would give them an increase of wealth. 

Now let us pause here for a moment, if there was a contradiction between Islam and money, why would Prophet Nuh 'alayhi'l-salām (peace be upon him) tell the people that if they ask for forgiveness, Allah subḥānahu wa ta'āla (glorified and exalted be He) would give them an increase in their wealth? Think about it!

So, in order to increase your wealth and win Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Love, ask Allah subḥānahu wa ta'āla (glorified and exalted be He) for forgiveness and turn back to Him.

(3) Taqwa

Taqwa or being conscious of Allah subḥānahu wa ta'āla (glorified and exalted be He) is another way to gain sustenance and provision from Allah. Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

“Whoever has taqwa of Allah, He will make a way out for them and will provide for them from a direction that they would have never imagined.” [Surah At-Talaq; 65:2-3]

So what does it mean to have taqwa of Allah subḥānahu wa ta'āla (glorified and exalted be He) when it comes to wealth? Having taqwa in wealth means to seek a halal income and avoid jobs and positions that may compromise your Deen; avoid lying, cheating, and deception in trade, while also observing your religion in your places of work (and the list goes on). 

(4) Spending in the way of Allah subḥānahu wa ta'āla (glorified and exalted be He)

There are three types of charity in Islam that come under ‘spending’ in the path of Allah subḥānahu wa ta'āla (glorified and exalted be He). First, the two obligatory types of Zakat: zakat on one’s wealth and Zakatul-fitr (which is given at the end of Ramadan). The third type of charity is Sadaqa, which is voluntary and encouraged at every time and place. The rules of each category are found in the books of Fiqh (Islamic Jurisprudence), which is beyond the scope of this article.

The evidence from the Qur’an and Sunnah that prove that spending in the way of Allah subḥānahu wa ta'āla (glorified and exalted be He) brings about an increase in one’s rizq are too many to mention in this article. So let us discuss a selected few. 

Allah subḥānahu wa ta'āla (glorified and exalted be He) says:

“Say, “Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] – He will compensate for it; and He is the best of providers.” [Surah Sabah; 34:39]

Ibn Kathir commented on this verse to say that it means, “no matter how much you spend on matters that He had made obligatory upon you, and (on matters) that are permissible, Allah will replace it in this world with a substitute (meaning more money), and in the Hereafter with rewards, as has been explained in the Sunnah.”25

Another ayah where Allah subḥānahu wa ta'āla (glorified and exalted be He) informs us that spending in His way will increase our wealth and sustenance is when He subḥānahu wa ta'āla (glorified and exalted be He) says:

“Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is All-Encompassing and Knowing.” [Surah Al-Baqarah; 2:268]

Ibn Abbas comments on this verse and states that shaytan “promises you poverty by telling you not to spend your money! You are more in need of it and also commands you with indecent deeds. Yet Allah promises you forgiveness from these sins and sustenance by increasing your rizq.”26 Furthermore Ibn al-Qayyim states that here, “Allah subḥānahu wa ta'āla (glorified and exalted be He) promises His servants forgiveness for his sins, and His blessings by giving him more than what he spent, many times over, either in this world, or in this world and in the Hereafter.”27

Abu Hurayrah narrates that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“Allah has said: ‘O son of Adam! Spend, I will spend on you!’” [Al Bukhari]

From this very simple hadith we learn that if you spend for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He), He will reward you by giving you more. What a beautiful promise from Allah subḥānahu wa ta'āla (glorified and exalted be He) – spend from whatever resources He subḥānahu wa ta'āla (glorified and exalted be He) placed in your hands in the first place, and then He will increase it with more! How many of us truly believe and have firm faith in this promise when reaching into our pockets or bank accounts in order to give in charity for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He)? It is for this reason that even the Prophet subḥānahu wa ta'āla (glorified and exalted be He) also promised that charity never decreases a person’s money.28

In another hadith the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

There is not a day upon which the servant awakens but that two angels descend. One of them says: O Allah, repay one who spends in charity! The other says: O Allah, destroy one who withholds charity!” [Muslim]

What a great honor to have angels praying for you if you are generous in spending in Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Path and a threat to one who is stingy and miserly with his money!

(5) Du’a

There are ways in which you can make du’a to Allah subḥānahu wa ta'āla (glorified and exalted be He) sincerely and ask Him for more money.  Don’t just say, “Oh Allah, give me money!  Give me money!” No, that’s not how you make the du’a. Rather the du’a that Allah subḥānahu wa ta'āla (glorified and exalted be He) encourages us to make and puts on our tongue and reveals in the Qur’an is:

“But among them is he who says, “Oh Allah give us good in this world and good in the hereafter, and safety from the hellfire.” [Surah Al-Baqarah; 2:201]

So it’s not all about just focusing on the money and that’s it and it’s not all about just focusing on the hereafter and that’s it. Islam is the natural way – the solution for humanity and humans would all love to have a good life and would love to have a good hereafter so Islam brings the goodness of both worlds together. 

For anybody who has a problem with wealth or whoever has a problem with money, thinking that Islam discourages it, I would ask them why

Allah encourages us to seek sustenance in this world [PC: Masjid Pogung Dalangan (unsplash)]

Allah subḥānahu wa ta'āla (glorified and exalted be He) would encourage us to ask for the goodness of this life and the goodness of the next and to seek protection from the hellfire if we were simply supposed to do with the bare minimum? 

Our deen encourages a middle path: to seek goodness in this life, seek goodness in the hereafter, and ask Allah subḥānahu wa ta'āla (glorified and exalted be He) to protect us from hellfire.  

(6) Having Trust (tawakkul) in Allah subḥānahu wa ta'āla (glorified and exalted be He)

Putting one’s trust in Allah subḥānahu wa ta'āla (glorified and exalted be He) means realizing that nothing happens except to the will of Allah subḥānahu wa ta'āla (glorified and exalted be He) and that everything occurs due to a Divine Wisdom. As Muslims we need to accept Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Decree without questioning it or being displeased with Allah subḥānahu wa ta'āla (glorified and exalted be He) – and have full faith that whatever Allah subḥānahu wa ta'āla (glorified and exalted be He) has decided is from Divine Wisdom. 

Although tawakkul is an action of the heart, it doesn’t negate the actions of the limbs in that having true tawakkul means making every effort and doing everything humanly possible within our means to achieve a goal, and then putting one’s trust in Allah subḥānahu wa ta'āla (glorified and exalted be He). We all know the famous story of the Bedouin who came to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) and asked, “Should I tie my camel up (to stop it from running away), or should I have trust in Allah subḥānahu wa ta'āla (glorified and exalted be He)?” The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) replied:  “Tie it up, then put your trust (in Allah)!”29

This hadith is clear proof that true tawakkul is achieved by physically striving and making an effort first to achieve a desired goal, and then having trust in Allah subḥānahu wa ta'āla (glorified and exalted be He).  

Umar ibn al-Khattab raḍyAllāhu 'anhu (may Allāh be pleased with him) reported that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“If you were to put your trust in Allah the way that Allah deserves, then you would be provided for as the birds are: they leave (in search of food) at the beginning of the day famished, and they return at the end of the day full.”30

This hadith re-enforces the true nature of tawakkul – the bird doesn’t sit in its nest expecting that the food will come to him automatically, rather it does what many of us do to earn a living: it leaves in the early part of the day in search of food; a search which lasts the whole day only to return at dusk with a full stomach. That too, is the example of the true believer who strives in order to work and earn their sustenance, and then places their trust in Allah subḥānahu wa ta'āla (glorified and exalted be He).    

Allah subḥānahu wa ta'āla (glorified and exalted be He) also commands us in the Quran to have tawakkul:

“And He will provide for him from (sources) he could never have imagined. And whosever put his trust (tawakkul) in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.” [Surah Al-Talaq; 65:3]

And even promises us:

“…If you fear poverty, Allah will enrich you if He wills, out of His Bounty. Surely, Allah is All-Knowing, All-Wise.” [Surah At-Tawbah; 9:28]

(7) Performing Hajj & Umrah

A lot of people think about the cost, effort, and energy associated with making Hajj and Umrah, especially in our times when prices for these things have increased exponentially. However, the reality is that when a person takes the time, energy, and effort to travel for Hajj and Umrah and spends his money for the pleasure of Allah subḥānahu wa ta'āla (glorified and exalted be He), Allah subḥānahu wa ta'āla (glorified and exalted be He) rewards him by increasing his rizq

Abdullah ibn Mas’ud reports that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“Follow up between Hajj and Umrah (i.e. continuously), because they both eliminate poverty and sins just like the furnace eliminates dirty impurities of iron, gold, and silver. And an accepted Hajj has no reward less than paradise.”

Here the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) encouraged us to follow up one Hajj after another and one Umrah after another, which will not only remove our sins, but Allah subḥānahu wa ta'āla (glorified and exalted be He) will also increase our rizq

(8) Establish the ties of kinship

Another proven method for Allah subḥānahu wa ta'āla (glorified and exalted be He) to increase your rizq is to establish the ties of kinship, which is always difficult and awkward due to trying to maintain relationships with so many people with different personalities and characteristics coupled with the family ‘politics’ that exist in every family. In fact, part and parcel of being a human is difficult family relations and that’s why the reward from Allah subḥānahu wa ta'āla (glorified and exalted be He) is great. 

Establishing the ties of kinship means showing relatives kindness, compassion, and mercy, as well as paying them visits, inquiring about them, helping them, and supporting them to the best of one’s ability.  

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said

“Whoever wishes to have his rizq increased, and his life-span extended, let him establish the ties of kinship.”

(9) Marriage

This will come as a surprise to many people because the irony is that many people complain they can’t get married because they don’t have enough money, yet marriage is one of the easiest ways in which a person can guarantee an increase in his sustenance from Allah subḥānahu wa ta'āla (glorified and exalted be He). Allah subḥānahu wa ta'āla (glorified and exalted be He) says in the Quran:

“And those amongst you who are single (male and female) and (also marry) the pious of your (male) slaves and maid-servant (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficient for His creatures’ needs, All-Knowing.” [Surah An-Nur; 24:32]

There is no doubt that there is a clear difference between being responsible with your tawakkul and acting irrationally when intending to get married, but Imam Al-Sa’di in his Tafsir stated that this verse is a promise from Allah subḥānahu wa ta'āla (glorified and exalted be He) that a married person will be enriched after being poor if he marries.31

Imam al-Qurtubi when explaining this verse also states:

“This means: let not the poverty of a man or a woman be a reason for not getting married. For in this verse is a promise to those who get married for the sake of acquiring Allah’s pleasure and seeking refuge from disobeying Him (that Allah will enrich him) … and in this verse is proof that it is allowed to marry a poor person.”32

(10) Sponsoring Students of Knowledge

One of the noblest ways to increase one’s rizq is to financially support students of sacred Islamic knowledge so that they can be free to excel in their studies without having to worry about seeking employment in order to support themselves or their families. 

The proof for this can be found in a hadith of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) where there were two brothers – one went out to work, whilst the other would come to study with the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). So the one who used to go out to work complained to the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) about his brother, to which the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) replied:  “It is possible that you are provided your rizq because of him (meaning the brother who accompanied the Prophet (saw)).”33

(11) Giving Thanks to Allah subḥānahu wa ta'āla (glorified and exalted be He)

Allah subḥānahu wa ta'āla (glorified and exalted be He) promises an increase in blessings if His servants are thankful to him:

“And (remember) when your Lord proclaimed: ‘If you are thankful, I will give you more (of My Blessings), but if you are thankless (ie disbelievers), then verily, My punishment is indeed severe.’” [Surah Ibrahim; 14:7]

For this reason, the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) would always thank Allah subḥānahu wa ta'āla (glorified and exalted be He) because it is Allah subḥānahu wa ta'āla (glorified and exalted be He) who provided for you in the first place! The true believer always thanks Allah subḥānahu wa ta'āla (glorified and exalted be He), by recognizing that all good is from Allah subḥānahu wa ta'āla (glorified and exalted be He), praising Him and worshipping Him sincerely. Thanking Allah subḥānahu wa ta'āla (glorified and exalted be He) will guarantee an increase in further good and blessings from Him. 

From the mannerisms of a good Muslim another way of thanking Allah subḥānahu wa ta'āla (glorified and exalted be He) is also to thank the people who have done good for you as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“He does not thank Allah, he who does not thank the People.”34

We know that Allah subḥānahu wa ta'āla (glorified and exalted be He) is The Most-Generous and is The Bestower of Blessings, the Good-Doer (to His Slaves). The people likewise are good-doers within the limits of their ability. So whoever has good done to him by people then it is from Islamic etiquettes to thank them for being good towards him – whatever type of goodness it may be. And from the errors made is that someone does good to you and you do not thank him for his goodness nor mention him with good in order that supplication can be made for him.

(12) Showing Kindness to the Poor

The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) informed us that if we wish to seek Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure and want an increase in our rizq, then we should show kindness and mercy to the weak and destitute of our society. He ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said: 

“Find me amongst your weak, because the only reason that you are provided sustenance and aided in victory is because of the weak (amongst you).”

Here it is clear that Allah subḥānahu wa ta'āla (glorified and exalted be He) will provide us sustenance and increase our rizq if we show kindness and mercy to the weak and oppressed in our society. 

Conclusions

We have seen that poverty isn’t the ideal or best way to live according to the teachings of the Quran, the Sunnah, and what we learned from the lives of the early generation of Muslims. Although we cannot say that to live the life of a rich, wealthy, and affluent person is entirely haram (as long as the source of the wealth is halal), we know that greed, miserliness, arrogance, and extravagance are also not allowed in Islam. Neither should we aim for a Muslim to eat, live, and spend only on ourselves simply to live better than everybody else. Rather it should be the aim of a Muslim to seek to earn halal wealth; to build that halal wealth and spend it on that which will bring reward and benefit to themselves, their families, and their wider Muslim community. 

There were wealthy Sahabah as we have seen, but it wasn’t the money itself that led to righteousness and Paradise – it was the choices they made with it. It’s not money that can lead to Paradise or the hellfire, it depends on the choices we make with our wealth. Money doesn’t cause the situation, but our decisions; our hearts are what leads us to do good or bad. Therefore, money is a magnifier of what is in the hearts of people.

For example, we learn of Pharaoh and Qaarun in the Quran who had great amounts of wealth and we are told that they rejected the Message of Musa 'alayhi'l-salām (peace be upon him). It wasn’t the wealth that ruined them, it was what they did with their wealth (i.e. mobilized their resources and army against Musa 'alayhi'l-salām (peace be upon him)).35

We have seen that wealth is both a great blessing from Allah subḥānahu wa ta'āla (glorified and exalted be He) and a test. Money and children can be a source of comfort in this world, but it is the righteous deeds that we attain by spending that money on charitable acts and buildings institutions that will benefit our community which will remain with us permanently, and by it we can hope for Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Pleasure and a permanent reward in the hereafter. 

So with that in mind, if we want to seek wealth, let us seek it in a beautiful and permissible manner like the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) advised36, knowing full well that surely what is in our rizq will definitely catch up with us even if we were to flee from it.37 In the end, money doesn’t make us a good person or a bad person, but it is a reflection of what is in our hearts. Let us remind ourselves of a golden rule: if we want to be rich and wealthy in order to spend for the sake of Allah subḥānahu wa ta'āla (glorified and exalted be He), Allah subḥānahu wa ta'āla (glorified and exalted be He) will never bless something which He has prohibited, so always seek halal sustenance and halal means in your wealth-building journey as the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) summarised for us the essence of seeking Allah’s subḥānahu wa ta'āla (glorified and exalted be He) Sustenance and gaining more wealth:

“O Mankind. The Holy Spirit (Jibril) has whispered in my soul that no person shall die until his time is complete and his sustenance is finished. So fear Allah, and seek your sustenance in a beautiful (ie permissible manner). And let not any of you – when his sustenance appears to be delayed in arriving – try to seek it through disobeying Allah. For verily, what Allah has (with Him) can never be obtained except from obedience to Him.”38

 

Related:

What Is An Imam Worth? A Living Wage At Least.

Faith In Action: Zakat, Sadaqah, And Islam’s Role In Embracing Humanitarianism In A Globalized World

1    Umar bin Al-Khattab: His Life & Times, p. 2342    Narrated by Ibn Hibban al Mawarid (2277); Sahih as-Sirah, p. 5083    Golden Stories of Sayyida Khadijah: Mother of the Believers (Social & Economic Boycott of Banu Hashim section). 4    The Biography of Uthman ibn Affan Dhun-Nooray, p.515    The Biography of Uthman ibn Affan Dhun-Noorayn. p.716    Reported by Al-Bukhari7    Reported with various other wordings by Muslim (#6883), al-Tirmidhi (3/277) and others. 8    Reported by al-Bukhari (# 3391), al-Nasa’i (# 407) and others. 9    Fath al-Bari, v. 6, p. 48510    Reported in Ṣaḥīḥ Muslim (1015)11    Reported by Ahmed (2/328), Muslim (2/703), and al-Tirmidhi (5/220).12    Reported by al-Bukhari (2/10) and others. 13    The Prophet (saw) replied to why he could sleep all night and said: “I found a date last night under my side and ate it. Then I remembered that we had (in our house) some dates that were meant to be for charity. So I feared that the date (that I ate) was of it.” Reported by Ahmed in his Musnad (2/183 and 193).14    Al-Mishkat (# 2786)15     Al-Mishkat (# 2788)16    Shar al-Arba’in, p. 27517    The Prophet (saw) said: “Avoid the seven deadly sins (al-mubiqat): shirk, magic, killing someone without just cause, eating an orphan’s property, consuming interest, accusing chaste women of fornication and running away from the battlefield.” (Reported by al-Bukhari (5/294) and Muslim (# 89)18    Ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said, “The son of Adam will not be dismissed from his Lord on the Day of Resurrection until he is questioned about five issues: his life and how he lived it, his youth and how he used it, his wealth and how he earned it and he spent it, and how he acted on his knowledge.”(Reported in Sunan al-Tirmidhi 241).19    Surah al-Hashr v. 8-9.20    A Companion of the Prophet (saw) Abu Talha welcomed a hungry traveler into his home even though they had very little to eat. Thus he asked his wife to bring whatever provisions they had and give it to the guest. As the guest ate his fill, they pretended to eat in the dim candlelight (reported in Bukhari, Muslim ,Tirmidhi, Nasa`i)21    Sunnan Abi Dawud 1544 (Book 8, Hadith No. 129).22    An-Nasa’I 147 (graded Hasan)23    The Prophet (saw): “any woman who loses three of her children, they will be a shield for her against the Fire.” A woman asked “and two?” He (saw) said, “even two.” Narrated by al Bukhari (99) and Muslim (1486). 24    Dr Qadhi ‘15 Ways to Increase Your Earnings From the Qur’an and Sunnah,’ (Hidaayah Publications, 2002m p. 33).25    Tafsir Ibn Kathir (3/595)26    Reported in al-Tabari (5/571)27     Tafsir al-Qayyim, p. 16828    Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Charity does not decrease wealth, no one forgives another but that Allah increases his honor, and no one humbles himself for the sake of Allah but that Allah raises his status.” (Reported in Sahih Muslim, 2588)29    Reported by Ibn Hibban in his Sahih (# 731 of the Ihsan edition), and al-Hakim in his Mustadrak (3/623).30    Reported by al-Tirmidhi in his Sunnan (# 2447), Ibn Majah (# 4216), Ahmed in his Musnad (# 205), Ibn Hibban in his Sahih (# 559 of the edited Ihsan), al-Hakim in his Mustadrak (4/318), and others. 31    Tafsir al-Sa’di, p. 516. 32    Tafsir al-Qurtubi, v. 12, p. 220. 33    Sunan Al-Tirmidhi (#2448), al Haakim (1/93). 34    Reported by Abu Dawud (# 4811), At-Tirmidhi(# 1954), Ahmad (# 7939)35    Surah al-Ankabut verses 29 & 39 and al-Qasas verses 28 & 76-8236    The Prophet (saw) said: “Seek this world in a beautiful manner, for every person’s affairs have been made easy for him, according to what he has been created for.” (Reported by Ibn Majah (2/3).37    The Prophet (saw) said: “Of the son of Adam were to flee from his rizq the way that he flees from death, then of a surety his rizq would catch him just as death does.” (Reported by Abu Nu’aym in his Hilya (7/90 and others).38     Reported by Al-Hakim (2/4) who declared it authentic, and al-Dhahabi agreed with him; Ibn Hibban (# 1084 of the Ihsan edition); and al-Baghawi in his Sharh al-Sunnah, and it is recorded in al-Mishkat (# 5300).

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